中部 36 薩迦大經
(MN 36 Mahasaccaka Sutta)
(The Longer Discourse to Saccaka)
對讀


巴利原典
(CSCD)001
364. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena bhagavā pubbaṇhasamayaṃ sunivattho hoti pattacīvaramādāya vesāliṃ piṇḍāya pavisitukāmo [pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya… pavisitukāmo hoti (sī.)]. Atha kho saccako nigaṇṭhaputto jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami. Addasā kho āyasmā ānando saccakaṃ nigaṇṭhaputtaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca – ‘‘ayaṃ, bhante, saccako nigaṇṭhaputto āgacchati bhassappavādako paṇḍitavādo sādhusammato bahujanassa. Eso kho, bhante, avaṇṇakāmo buddhassa, avaṇṇakāmo dhammassa, avaṇṇakāmo saṅghassa. Sādhu, bhante, bhagavā muhuttaṃ nisīdatu anukampaṃ upādāyā’’ti. Nisīdi bhagavā paññatte āsane. Atha kho saccako nigaṇṭhaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saccako nigaṇṭhaputto bhagavantaṃ etadavoca –
英譯
(Translated from the Pali by Thanissaro Bhikkhu.) 002
364. I have heard that on one occasion the Blessed One was staying in Vesali, at the Gabled Hall in the Great Forest. And on that occasion he had finished dressing in the morning and was carrying his bowl and outer robe, planning to enter Vesali for alms.

Then Saccaka, a Nigantha (Jain), while walking and wandering around to exercise his legs, went to the Gabled Hall in the Great Forest. Ven. Ananda saw him coming from afar and, on seeing him, said to the Blessed One, "Venerable sir, here comes Saccaka the Nigantha: a debater, a shrewd talker, assumed by many to be a saint. He is intent on the disparagement of the Buddha, the disparagement of the Dhamma, the disparagement of the Sangha. It would be good if the Blessed One would sit down for a moment, out of sympathy (for him)." So the blessed One sat down on a prepared seat. Then Saccaka the Nigantha went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side.

As he was sitting there he said to the Blessed One,

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
364.  這是我所聽見的:

  有一次,世尊住在毗舍離大林的尖頂講堂。

  這時候,在上午,世尊穿好衣服,拿著大衣和缽,正想入毗舍離化食。薩遮尼乾子這時候漫步走向大林尖頂講堂。

  阿難尊者從遠處看見薩遮尼乾子前來,於是對世尊說: “大德,這個能言善辯、受很多人推崇的薩遮尼乾子到這裏來了,他想責難佛、責難法、責難僧。如果世尊悲憫,在這裏坐多一會兒就好了。”

  世尊坐在為他預備好的座位上。薩遮尼乾子走到世尊那裏,和世尊互相問候,作了一些悅意的交談,然後坐在一邊。薩遮尼乾子對世尊這樣說:

漢譯
(元亨寺版)004
364.  如是我聞。

  一時,世尊在毘舍離城大林重閣講堂。爾時,世尊早晨著衣,執持衣銖,往毘 舍離城行乞。於是離繫派薩遮迦彷佯而詣大林之重閣講堂。尊者阿難遙見離繫派之 薩遮迦來。見而白世尊曰:「世尊!彼好論巧論而受眾多人尊敬之離繫派薩遮迦來, 世尊!彼以欲毀損佛、毀損法、毀損僧伽者也。世尊!世尊宜以慈愍與坐少時。」 世尊乃坐所設之座。於是離繫派薩遮迦詣世尊之處,詣而問訊世尊,交談友誼親睦 之語,而於一面坐。於一面坐之離繫派薩遮迦白世尊曰:

巴利原典
(CSCD)001
365. ‘‘Santi, bho gotama, eke samaṇabrāhmaṇā kāyabhāvanānuyogamanuyuttā viharanti, no cittabhāvanaṃ. Phusanti hi te, bho gotama, sārīrikaṃ dukkhaṃ vedanaṃ. Bhūtapubbaṃ, bho gotama, sārīrikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṃ mukhato uggamissati, ummādampi pāpuṇissati [pāpuṇissanti (syā. kaṃ.)] cittakkhepaṃ. Tassa kho etaṃ, bho gotama, kāyanvayaṃ cittaṃ hoti, kāyassa vasena vattati. Taṃ kissa hetu? Abhāvitattā cittassa. Santi pana, bho gotama, eke samaṇabrāhmaṇā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanaṃ. Phusanti hi te, bho gotama, cetasikaṃ dukkhaṃ vedanaṃ. Bhūtapubbaṃ, bho gotama, cetasikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṃ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṃ. Tassa kho eso, bho gotama, cittanvayo kāyo hoti, cittassa vasena vattati. Taṃ kissa hetu? Abhāvitattā kāyassa . Tassa mayhaṃ, bho gotama, evaṃ hoti – ‘addhā bhoto gotamassa sāvakā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvana’’’nti.
英譯
(Translated from the Pali by Thanissaro Bhikkhu.)002
365. "There are, Master Gotama, some brahmans & contemplatives who live committed to the development of the body but not to the development of the mind. They are touched by bodily painful feeling. It has happened in the past that when one (of them) was touched by bodily painful feeling, his thighs would grow rigid, his heart would burst, hot blood would gush from his mouth, he would go mad, out of his mind. His mind was thus subservient to his body and fell under the power of the body. Why was that? A lack of development of the mind.

"Then there are some brahmans & contemplatives who live committed to the development of the mind but not to the development of the body. They are touched by mental painful feeling. It has happened in the past that when one (of them) was touched by mental painful feeling, his thighs would grow rigid, his heart would burst, hot blood would gush from his mouth, he would go mad, out of his mind. His body was thus subservient to his mind and fell under the power of the mind. Why was that? A lack of development of the body. The thought has occurred to me that the disciples of Gotama the contemplative live committed to the development of the mind but not to the development of the body."

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
365.  “喬答摩賢者,一些沙門婆羅門常常修身,但不修心,他們會感到身體的痛苦。從前,有些人在感到身體的痛苦時,或會雙腿麻痺、或會心胸欲裂、或會口吐鮮血、甚至會內心狂亂。這些人心隨身轉,身支配了心,因為他們沒有修心。

  “喬答摩賢者,一些沙門婆羅門常常修心,但不修身,他們會感到內心的痛苦。從前,有些人在感到內心的痛苦時,或會雙腿麻痺、或會心胸欲裂、或會口吐鮮血、甚至會內心狂亂。這些人身隨心轉,心支配了身,因為他們沒有修身。喬答摩賢者,我心裏這樣想: ‘喬答摩賢者的弟子肯定是常常修心,但不修身的。’ ”

漢譯
(元亨寺版)004
365.  「卿瞿曇!或沙門、婆羅門具足於身修習之行,然而不住於心修習行。卿瞿曇! 實於彼等得身之苦受。卿瞿曇!若得身之苦受者,即生髀之痲痺,心臟破裂,又從
238 口吐出熱血,及至狂氣、亂心也。卿瞿曇!於彼有隨彼身之心、服從身之力,何由 是不修習心也。卿瞿曇!又或沙門、婆羅門,具足心修習之行,然而不住於身修習 之行。卿瞿曇!實於彼等得心之苦受。卿瞿曇!若有得心之苦受者,即生髀之痲痺,
(中部經典一‧三六‧薩遮迦大經‧三一九 ~ 三二0)
心臟破裂,又從口吐出熱血,及至狂氣、亂心。卿瞿曇!於彼有隨彼心之身,服從 於心之力,何由不修習身也。卿瞿曇!如是予生是念:「實卿瞿曇之聲聞雖具足心 修習之行,然而不住於身修習。」」

巴利原典
(CSCD)001
366. ‘‘Kinti pana te, aggivessana, kāyabhāvanā sutā’’ti? ‘‘Seyyathidaṃ – nando vaccho, kiso saṃkicco, makkhali gosālo – etehi, bho gotama, acelakā muttācārā hatthāpalekhanā naehibhaddantikā natiṭṭhabhaddantikā [naehibhadantikā, natiṭṭhabhadantikā (sī. syā. kaṃ. pī. ka.)] na abhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyanti, te na kumbhimukhā paṭiggaṇhanti na kaḷopimukhā paṭiggaṇhanti na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī , na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivanti. Te ekāgārikā vā honti ekālopikā, dvāgārikā vā honti dvālopikā…pe… sattāgārikā vā honti sattālopikā. Ekissāpi dattiyā yāpenti, dvīhipi dattīhi yāpenti…pe… sattahipi dattīhi yāpenti. Ekāhikampi āhāraṃ āhārenti, dvīhikampi āhāraṃ āhārenti…pe… sattāhikampi āhāraṃ āhārenti. Iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyuttā viharantī’’ti.

‘‘Kiṃ pana te, aggivessana, tāvatakeneva yāpentī’’ti? ‘‘No hidaṃ, bho gotama. Appekadā, bho gotama, uḷārāni uḷārāni khādanīyāni khādanti, uḷārāni uḷārāni bhojanāni bhuñjanti, uḷārāni uḷārāni sāyanīyāni sāyanti, uḷārāni uḷārāni pānāni pivanti. Te imaṃ kāyaṃ balaṃ gāhenti nāma, brūhenti nāma, medenti nāmā’’ti.

‘‘Yaṃ kho te, aggivessana, purimaṃ pahāya pacchā upacinanti, evaṃ imassa kāyassa ācayāpacayo hoti. Kinti pana te, aggivessana, cittabhāvanā sutā’’ti? Cittabhāvanāya kho saccako nigaṇṭhaputto bhagavatā puṭṭho samāno na sampāyāsi.

英譯
(Translated from the Pali by Thanissaro Bhikkhu.)002
366. "But what have you learned, Aggivessana, about the development of the body?"

"There are, for example, Nanda Vaccha, Kisa Sankicca, and Makkhali Gosala. They are a cloth-less 007 ascetics, rejecting conventions, licking their hands, not coming when called, not staying when asked. They don't consent to food brought to them or food dedicated to them or to an invitation to a meal. They accept nothing from the mouth of a pot or from the mouth of a bowl. They accept nothing from across a threshold, across a stick, across a pestle, from two eating together, from a pregnant woman, from a nursing woman, from a woman living with a man, from where it is announced that food is to be distributed, from where a dog is waiting or flies are buzzing. They take no fish or meat. They drink no liquor, wine, or fermented drink. They limit themselves to one house & one morsel a day, or two houses & two morsels... seven houses & seven morsels. They live on one saucerful a day, two... seven saucerfuls a day. They take food once a day, once every two days... once every seven days, and so on up to a fortnight, devoted to regulating their intake of food."

"But, Aggivessana, do they survive just on that?"

"No, Master Gotama. Sometimes they eat outstanding staple foods, chew on outstanding non-staple foods, taste outstanding delicacies, and drink outstanding drinks. They rescue the body & its strength, fortify it, and fatten it."

"What they earlier abandoned, Aggivessana, they later gather up. This is how there is decrease & increase of the body. But what have you learned, Aggivessana, about the development of the mind?"

Yet Saccaka the Nigantha, when asked by the Blessed One about the development of the mind, was unable to respond.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
366.    “火種,你所聽見的修身是怎麼樣的呢?”

  “喬答摩賢者,就正如難陀.婆蹉、耆娑.僧耆蹉、末伽梨.拘舍梨等裸體外道,不跟隨常人的生活習慣,不用缽而只用手來盛載食物吃,不接受別人呼喚過去取的食物,不接受別人呼喚停下來取的食物,不接受別人帶來的食物,不接受專為自己準備的食物,不接受別人邀請供養的食物,不取盤中的食物,不取鍋中的食物,不在門檻間接受食物,不在棒杖間接受食物,不在杵臼間接受食物,不在有兩人在吃食物的地方接受食物,不在有人懷孕的地方接受食物,不在有人哺乳的地方接受食物,不在有人性交的地方接受食物,不在有人專作布施的地方接受食物,不在有狗看守的地方接受食物,不在蒼蠅群集的地方接受食物,不接受魚類,不接受肉類,不飲酒,不飲果酒,不飲米酒。   “他們只去七家化食及只取七口食物,只去六家化食及只取六口食物……以至只去一家化食及只取一口食物;一天化食一次,兩天才化食一次……以至七天才化食一次;一天吃食物一次,兩天才吃食物一次……以至七天才吃食物一次。他們以這方法來修習,直至每逢半個月才吃食物一次。”

  “火種,他們一直保持吃這麼少嗎?”

  “喬答摩賢者,不。有些時候,他們也會吃美味的硬食物,吃美味的軟食物,品嚐各種美味的食物,飲各種美味的飲品,因此而帶來體力,使身體壯大,使身體肥胖。”

  “火種,他們之前不吃食物,之後又再吃回食物,這只是和身體的消瘦與肥胖有關。火種,你所聽見的修心是怎麼樣的呢?”

  當薩遮尼乾子被世尊問到修心的問題時,他不能解說。

漢譯
(元亨寺版)004
366.  [世尊曰:]「阿義耶薩那!汝所聞之身修習是如何耶?」[薩遮迦曰:]「例如 難陀瓦奢 011 、其沙山奇奢、末迦利瞿舍梨子,卿瞿曇!實彼等裸形 012 而不作法者、 嘗手者。彼等請「來!」不受;請「留之!」不受;所持來者,不受;特設者,不 受;特定處之請,不受;彼等從壺口或皿緣之直接,不受;於閾內,不受;在棒間, 不受;在杵間,不受;二人食時[唯其中一人與之],不受;由妊婦,不受;由授乳 中之婦,不受;由曾為男人所擁抱之女人,不受;[饑饉之時]所集者,不受;立 近狗處,不受;有蠅之群,不受;魚肉不食;穀酒、果酒、粥汁,不飲。彼等或一 家受食者而住一吃食,或二家受食者,住二吃食,或七家受食者,住七吃食而過口。 又,唯依一施而過日,又,唯依二施而過口,又依七施而過日。或從事於一日一食, 或二日一食、或七日一食,如是半月一食之定期食之修行。」[世尊曰:]「阿義耶 薩那!彼等唯以此而過日否?」[薩遮迦曰:]「卿瞿曇!實不然,卿瞿曇!彼等有 時嚼殊妙之嚼食、噉殊妙之噉食、嚐殊妙之味食,飲殊妙之飲料。彼等依此得體力, 增長、肥滿。」[世尊曰:]「阿義耶薩那!彼等先捨而後集。如是有此身之集散。
239 復次,阿義耶薩那!汝所聽之心修習是如何耶?」離繫派薩遮迦關於心修習被世尊所 問,亦不能說明。

巴利原典
(CSCD)001
367. Atha kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca – ‘‘yāpi kho te esā, aggivessana, purimā kāyabhāvanā bhāsitā sāpi ariyassa vinaye no dhammikā kāyabhāvanā. Kāyabhāvanampi [kāyabhāvanaṃ hi (sī. pī. ka.)] kho tvaṃ, aggivessana, na aññāsi, kuto pana tvaṃ cittabhāvanaṃ jānissasi ? Api ca, aggivessana, yathā abhāvitakāyo ca hoti abhāvitacitto ca, bhāvitakāyo ca hoti bhāvitacitto ca. Taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho saccako nigaṇṭhaputto bhagavato paccassosi. Bhagavā etadavoca –
英譯
(Translated from the Pali by Thanissaro Bhikkhu.)002
367. Then the Blessed One said to Saccaka, "The ones you described just now as developed in the development of the body: That is not legitimate development of the body in the discipline of the noble ones. As you don't understand the development of the body, from where would you understand the development of the mind? Nevertheless, as to how one is undeveloped in body and undeveloped in mind, and developed in body and developed in mind, listen and pay close attention. I will speak."

"As you say, Master Gotama," Saccaka responded.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
367.  於是世尊對薩遮尼乾子說: “火種,之前你所說的修身,在聖者的律之中不是如法的修身。你不知道什麼是修身,更遑論知道什麼是修心了。什麼是不修身和不修心,什麼是修身和修心呢?留心聽,好好用心思量,我現在說了。”

  薩遮尼乾子回答世尊: “賢者,是的。”

漢譯
(元亨寺版)004
367.  於是世尊言離繫派之薩遮迦曰:「阿義耶薩那!實汝先示身修習於聖者之律,非 如法之身修習。阿義耶薩那!汝實不知身之修習,如何能知心之修習耶!阿義耶薩 那!有如身不修習及心不修習,又有身修習及心修習。諦聽!善思念之,予今將說 之。」願樂欲聞!」離繫派薩遮迦應諾世尊。

巴利原典
(CSCD)001
368. ‘‘Kathañca , aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca? Idha, aggivessana, assutavato puthujjanassa uppajjati sukhā vedanā. So sukhāya vedanāya phuṭṭho samāno sukhasārāgī ca hoti sukhasārāgitañca āpajjati. Tassa sā sukhā vedanā nirujjhati. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. So dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā cittassa. Yassa kassaci, aggivessana, evaṃ ubhatopakkhaṃ uppannāpi sukhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā cittassa, evaṃ kho, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca.
英譯
(Translated from the Pali by Thanissaro Bhikkhu.)002
368. The Blessed One said, "And how is one undeveloped in body and undeveloped in mind? There is the case where a pleasant feeling arises in an uneducated run-of-the-mill person. On being touched by the pleasant feeling, he becomes impassioned with pleasure, and is reduced to being impassioned with pleasure. His pleasant feeling ceases. With the cessation of the pleasant feeling there arises a painful feeling. On being touched with the painful feeling, he sorrows, grieves, & laments, beats his breast, becomes distraught. When that pleasant feeling had arisen in him, it invaded his mind and remained because of his lack of development of the body. When that painful feeling had arisen in him, it invaded his mind and remained because of his lack of development of the mind. This is how one is undeveloped in body and undeveloped in mind.
漢譯
(蕭式球 譯, 香港志蓮淨苑)003
368.  世尊說:“火種,什麼是不修身和不修心呢?不聞法義的凡夫當生起一個樂受時,在感觸到樂受的時候便會對樂產生貪著;當樂受息滅而生起苦受時,在感觸到苦受的時候便會感到悲哀,搥胸號哭,內心迷亂。

  “火種,因為不修身,內心便持續受生起的樂受所擺佈。因為不修心,內心便持續受生起的苦受所擺佈。從兩方面來說,因為不修身,內心便持續受生起的樂受所擺佈;因為不修心,內心便持續受生起的苦受所擺佈。火種,這就是不修身和不修心了。

漢譯
(元亨寺版)004
368.  世尊乃曰: 「阿義耶薩那!如何是身不修習及心不修習?曰:於此,未聞之凡夫生樂受,彼 得樂受而樂之受著者,即成為樂之愛著者。而且於彼,彼之樂受滅者,由樂受滅而 苦受生,彼得苦受,即愁、煩、悲憤、打胸而泣、墮於愚癡。阿義耶薩那!於彼, 彼已生之樂受,不修習身而著於心之因,已生苦受,不修習心而著於心之因。阿義 耶薩那!於任何人對其人,如是從雙方,即從身不修習,已生樂受而執著於心,從 心不修習已生苦受,執著於心者,阿義耶薩那!如是即有身不修習及心不修習也。
(中部經典一‧三六‧薩遮迦大經‧三二一 ~ 三二二)

巴利原典
(CSCD)001
369. ‘‘Kathañca, aggivessana, bhāvitakāyo ca hoti bhāvitacitto ca? Idha, aggivessana, sutavato ariyasāvakassa uppajjati sukhā vedanā. So sukhāya vedanāya phuṭṭho samāno na sukhasārāgī ca hoti, na sukhasārāgitañca āpajjati. Tassa sā sukhā vedanā nirujjhati. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. So dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā cittassa. Yassa kassaci, aggivessana, evaṃ ubhatopakkhaṃ uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā cittassa. Evaṃ kho, aggivessana, bhāvitakāyo ca hoti bhāvitacitto cā’’ti.
英譯
(Translated from the Pali by Thanissaro Bhikkhu.) 002
369. "And how is one developed in body and developed in mind? There is the case where a pleasant feeling arises in a well-educated disciple of the noble ones. On being touched by the pleasant feeling, he doesn't become impassioned with pleasure, and is not reduced to being impassioned with pleasure. His pleasant feeling ceases. With the cessation of the pleasant feeling there arises a painful feeling. On being touched with the painful feeling, he doesn't sorrow, grieve, or lament, beat his breast or becomes distraught. When that pleasant feeling had arisen in him, it didn't invade his mind and remain because of his development of the body. When that painful feeling had arisen in him, it didn't invade his mind and remain because of his development of the mind. This is how one is developed in body and developed in mind."
漢譯
(蕭式球 譯, 香港志蓮淨苑)003
369.  “火種,什麼是修身和修心呢?多聞法義的聖弟子當生起一個樂受時,在感觸到樂受的時候不會對樂產生貪著;當樂受息滅而生起苦受時,在感觸到苦受的時候便不會感到悲哀,不會搥胸號哭,不會內心迷亂。

  “火種,因為修身,內心便不會受生起的樂受所擺佈。因為修心,內心便不會受生起的苦受所擺佈。從兩方面來說,因為修身,內心便不會受生起的樂受所擺佈;因為修心,內心便不會受生起的苦受所擺佈。火種,這就是修身和修心了。”

漢譯
(元亨寺版)004
369. (中部經典一‧三六‧薩遮迦大經‧三二一 ~ 三二二)
  阿義耶薩那!如何是身修習及心修習也。阿義耶薩那!於是,如聞法之聖聲聞,於 樂受生,彼得樂受而不受著於樂,即不成為樂受之愛著者。而且於彼,彼之樂受滅, 由樂受之滅,而苦受生,彼雖得苦受,而不愁、不為所煩、不悲憤、不打胸而泣, 不墮愚癡也。阿義耶薩那!於彼,彼已生樂受,因身修習,不著於心,已生之苦受,
240 因心之修習,不著於心。阿義耶薩那!於任何人,對其人,如是從雙方,即從身修 習,已生樂受不著於心,從心修習,已生之苦受,不著於心者,阿義耶薩那!如是 者有身修習及心修習也。」

巴利原典
(CSCD)001
370. ‘‘Evaṃ pasanno ahaṃ bhoto gotamassa! Bhavañhi gotamo bhāvitakāyo ca hoti bhāvitacitto cā’’ti . ‘‘Addhā kho te ayaṃ, aggivessana, āsajja upanīya vācā bhāsitā, api ca te ahaṃ byākarissāmi . Yato kho ahaṃ, aggivessana, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito, taṃ vata me uppannā vā sukhā vedanā cittaṃ pariyādāya ṭhassati, uppannā vā dukkhā vedanā cittaṃ pariyādāya ṭhassatīti netaṃ ṭhānaṃ [netaṃ khoṭhānaṃ (sī. pī.)] vijjatī’’ti.

‘‘Na hi nūna [na hanūna (sī. syā. kaṃ. pī.)] bhoto gotamassa uppajjati tathārūpā sukhā vedanā yathārūpā uppannā sukhā vedanā cittaṃ pariyādāya tiṭṭheyya; na hi nūna bhoto gotamassa uppajjati tathārūpā dukkhā vedanā yathārūpā uppannā dukkhā vedanā cittaṃ pariyādāya tiṭṭheyyā’’ti.

英譯
(Translated from the Pali by Thanissaro Bhikkhu.) 002
370. "I have confidence in Master Gotama that Master Gotama is developed in body and developed in mind."

"Well, Aggivessana, you are certainly being rude and presumptuously speaking your words, but nevertheless I will respond to you. 008 Ever since I shaved my hair & beard, put on the ochre robe, and went forth from the home life into homelessness, it has not been possible for a pleasant feeling that has arisen to invade my mind and remain, or for a painful feeling that has arisen to invade my mind and remain."

"But perhaps there has never arisen in Master Gotama the sort of pleasant feeling that, having arisen, would invade the mind and remain. Perhaps there has never arisen in Master Gotama the sort of painful feeling that, having arisen, would invade the mind and remain." 009

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
370.  “我對喬答摩賢者有這樣的淨信: ‘喬答摩賢者是一位修身和修心的人。’ ”

  “火種,是的。火種,雖然你常說挑戰、攻擊的話,但我也會對你解說,自從我剃掉頭髮和鬍鬚,穿著袈裟衣,從家庭生活中出家,過沒有家庭的生活以來,我的內心已經不受生起的樂受所擺佈、不受生起的苦受所擺佈了。”

  “喬答摩賢者,沒有任何樂受能令你的內心受到擺佈,沒有任何苦受能令你的內心受到擺佈嗎?”

漢譯
(元亨寺版)004
370.  [薩遮迦曰:]「予對於卿瞿曇如是信之:「實卿瞿曇有所修習之身及所修習之 心。」」[世尊曰:]「阿義耶薩那!實由汝發此駁論誹謗之語,予更為汝說。阿義耶 薩那!予剃除鬚髮,著袈裟衣,從在家為出家修行者,彼之予,或已生之樂受,不 著於心,或已生苦之受,執著於心者無是事也。」[薩遮迦曰:]如此「於卿瞿曇實 如已生樂受,著於心,如是不生樂受,又於卿瞿曇實如已生之苦受,而著於心,而 苦受不生耶?」

巴利原典
(CSCD)001
371. ‘‘Kiñhi no siyā, aggivessana? Idha me, aggivessana, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So kho ahaṃ, aggivessana, aparena samayena daharova samāno, susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā, akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. So evaṃ pabbajito samāno kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritu’nti. Evaṃ vutte, aggivessana, āḷāro kālāmo maṃ etadavoca – ‘viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, aggivessana, etadahosi – ‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’’’ti.

‘‘Atha khvāhaṃ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, aggivessana, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. Tassa mayhaṃ, aggivessana, etadahosi – ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhaṃpatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṃ, mayhaṃpatthi vīriyaṃ; na kho āḷārasseva kālāmassa atthi sati, mayhaṃpatthi sati; na kho āḷārasseva kālāmassa atthi samādhi, mayhaṃpatthi samādhi; na kho āḷārasseva kālāmassa atthi paññā, mayhaṃpatthi paññā; yaṃnūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyya’nti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

‘‘Atha khvāhaṃ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘ettāvatā no, āvuso kālāma , imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi; yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi. Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi. Iti yādiso ahaṃ tādiso tuvaṃ, yādiso tuvaṃ tādiso ahaṃ. Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti. Iti kho, aggivessana, āḷāro kālāmo ācariyo me samāno (attano) [( ) natthi (sī. pī.)] antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, aggivessana, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. So kho ahaṃ, aggivessana, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

英譯
(Translated from the Pali by Thanissaro Bhikkhu.)002
371. "Why wouldn't it have, Aggivessana? Before my Awakening, when I was still an unawakened Bodhisatta, the thought occurred to me: 'Household life is confining, a dusty path. Life gone forth is the open air. It isn't easy, living in a home, to practice the holy life totally perfect, totally pure, a polished shell. What if I, having shaved off my hair & beard and putting on the ochre robe, were to go forth from the household life into homelessness?'

"So at a later time, when I was still young, black-haired, endowed with the blessings of youth in the first stage of life, having shaved off my hair & beard -- though my parents wished otherwise and were grieving with tears on their faces -- I put on the ochre robe and went forth from the home life into homelessness.

"Having gone forth in search of what might be skillful, seeking the unexcelled state of sublime peace, I went to Alara Kalama and, on arrival, said to him: 'Friend Kalama, I want to practice in this doctrine & discipline.'

"When this was said, he replied to me, 'You may stay here, my friend. This doctrine is such that a wise person can soon enter & dwell in his own teacher's knowledge, having realized it for himself through direct knowledge.'

"It was not long before I quickly learned the doctrine. As far as mere lip-reciting & repetition, I could speak the words of knowledge, the words of the elders, and I could affirm that I knew & saw -- I, along with others.

"I thought: 'It isn't through mere conviction alone that Alara Kalama declares, "I have entered & dwell in this Dhamma, having realized it for myself through direct knowledge." Certainly he dwells knowing & seeing this Dhamma.' So I went to him and said, 'To what extent do you declare that you have entered & dwell in this Dhamma?' When this was said, he declared the dimension of nothingness.

"I thought: 'Not only does Alara Kalama have conviction, persistence, mindfulness, concentration, & discernment. I, too, have conviction, persistence, mindfulness, concentration, & discernment. What if I were to endeavor to realize for myself the Dhamma that Alara Kalama declares he has entered & dwells in, having realized it for himself through direct knowledge.' So it was not long before I quickly entered & dwelled in that Dhamma, having realized it for myself through direct knowledge. I went to him and said, 'Friend Kalama, is this the extent to which you have entered & dwell in this Dhamma, having realized it for yourself through direct knowledge?'

"'Yes, my friend...'

"'This, friend, is the extent to which I, too, have entered & dwell in this Dhamma, having realized it for myself through direct knowledge.'

"'It is a gain for us, my friend, a great gain for us, that we have such a companion in the holy life. So the Dhamma I declare I have entered & dwell in, having realized it for myself through direct knowledge, is the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge. And the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge, is the Dhamma I declare I have entered & dwell in, having realized it for myself through direct knowledge. The Dhamma I know is the Dhamma you know; the Dhamma you know is the Dhamma I know. As I am, so are you; as you are, so am I. Come friend, let us now lead this community together.'

"In this way did Alara Kalama, my teacher, place me, his pupil, on the same level with himself and pay me great honor. But the thought occurred to me, 'This Dhamma leads not to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to Awakening, nor to Unbinding, but only to reappearance in the dimension of nothingness.' So, dissatisfied with that Dhamma, I left.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
371.  “火種,怎會有呢。火種,當我還是菩薩,未取得正覺的時候,我這樣想: ‘在家生活有很多障礙,是塵垢之道;出家生活有如空曠的地方那樣沒有障礙。在家生活不易生活在圓滿、清淨、如螺那樣潔白的梵行之中。讓我剃掉頭髮和鬍鬚,穿著袈裟衣,從家庭生活中出家,過沒有家庭的生活吧。’ 火種,那時我年少、髮黑、壯健、在人生的早期,我的父母不想我出家,淚流滿面。

  “我成為一位出家人,尋找善法,尋求達致無上寂靜的途徑。我去到阿羅邏.迦藍那裏,對他說: ‘迦藍賢友,我想在你的法和律之中修習梵行。’

  “火種,當我說了這番話後,迦藍對我說: ‘賢友,你逗留在這裏吧。像你那樣有智慧的人,很快便可以親身以無比智來體證這法義,然後安住在證悟之中。’

  “火種,我很快便能掌握那法義。只要老師教一遍,我便能夠和其他同門一樣,帶有智慧和自信地說: ‘我已知那些法義,已見那些法義。’

  “火種,那時我心想: ‘修習迦藍這法義不是僅僅出於信的。我是可以親身以無比智來體證他宣說的法義,然後安住在證悟之中的。迦藍真的是對這法義有知有見的。’

  “火種,於是我前往迦藍那裏,對他說: ‘迦藍賢友,你親身以無比智來體證的法義,然後安住在證悟之中,究竟這境界去到什麼程度呢?’

  “火種,當我說了這番話後,迦藍宣稱達到無所有處。那時我心想: ‘不單只迦藍有信,我也有信;不單只迦藍有精進,我也有精進;不單只迦藍有念,我也有念;不單只迦藍有定,我也有定;不單只迦藍有慧,我也有慧。讓我在迦藍的法義之中努力修習,親身以無比智來體證這法義,然後安住在證悟之中吧。’

  “火種,我很快便可以親身以無比智來體證那法義,然後安住在證悟之中了。

  “火種,於是我前往迦藍那裏,對他說: ‘迦藍賢友,你是宣稱親身以無比智來體證這法義,然後安住在證悟之中的嗎?’

  “ ‘賢友,是的。’

  “ ‘賢友,我現在也是宣稱親身以無比智來體證這法義,然後安住在證悟之中。’

  “ ‘賢友,我有得著。賢友,我有得益。我能看見一位像你那樣的同修賢友!我宣稱親身以無比智來體證這法義,然後安住在證悟之中,你也是宣稱親身以無比智來體證這法義,然後安住在證悟之中;你宣稱親身以無比智來體證這法義,然後安住在證悟之中,我也是宣稱親身以無比智來體證這法義,然後安住在證悟之中。我知這法義,你也知這法義;你知這法義,我也知這法義。你像我那樣,我像你那樣。賢友,來吧,現在讓我們兩人一起來護持這個團體吧。’

  “火種,之後,身為老師的迦藍視身為弟子的我不分高下,他對我作出很高的恭敬。

  “火種,那時我心想: ‘這法義不能帶來厭離、無欲、寂滅、寧靜、無比智、正覺、湼槃,只是帶來投生無所有處。’ 我對那法義感到不足,之後便離開了那法義。

漢譯
(元亨寺版)004
371.  [世尊曰:]「阿義耶薩那!如何有此?阿義耶薩那!予未成正覺於菩薩時,生 是念:「在家雜鬧、塵勞之處,出家是空閑也,住此家是一向具足、一向清淨,難 行如真珠光輝之梵行,然予剃除鬚髮,著袈裟衣,從在家為出家修行者。」阿義耶 薩那!彼之予其後還在少年,有漆黑之髮,充滿幸福與健壯,於人生之春,於父母 不樂,於涕淚慟哭之中,以剃除鬚髮,著袈裟衣,從在家為出家行者。彼之予如是 為修行者,無論如何,為求一切善、為求無上寂靜最上道,往阿羅羅迦羅摩仙之處。 往而言阿羅羅迦羅摩仙曰:「尊者迦羅摩,我願於此法、律,以行梵行。」阿義耶 薩那!如是告已,阿羅羅迦羅摩答予曰:「尊者應住之,此法於其處,智者不久即 等於其師,如得自知、自證、自達如是法也。」阿義耶薩那!如是不久即學得其法。 阿義耶薩那!彼之予於舉唇狀態,所言之語之程度,即能言得智之言,以至言長老 之言,「我之知見」以至共自他之處。阿義耶薩那!如是予生是念:「阿羅羅迦羅摩 以信唯獨此法--予於自知、自證,自達--而不宣說。真實阿羅羅迦羅摩在知見 此法也。」阿義耶薩那!如是予往阿羅羅迦羅摩之處。往而言阿羅羅迦羅摩曰:「尊 者迦羅摩!於如何程度可宣說自知、自證、自達此法否?」阿義耶薩那!如是語已, 阿羅羅迦羅摩以宣說是無所有處。阿義耶薩那!如是予生是念:「於阿羅羅迦羅摩
(中部經典一‧三六‧薩遮迦大經‧三二三 ~ 三二四)
無信,而予有信;阿羅羅迦羅摩無精進,而予有精進;阿羅羅迦羅摩無念,而予有 念;阿羅羅迦羅摩無定,而予有定;阿羅羅迦羅摩無慧,而予有慧。然予,阿羅羅 迦羅摩所宣說自知、自證、自達,賣力自證其法。」阿義耶薩那!如是予不久即自 知、自證、自達其法。阿義耶薩那!於是予往阿羅羅迦羅摩之處。往而言阿羅羅迦 羅摩曰:「尊者迦羅摩!如是程度可宣說自知、自證、自達此法否?」[迦羅摩曰:] 「尊者!予如是程度宣說自知、自證、自達此法。」[予曰:]「尊者!予亦如是程 度於自知、自證、自達此法。」[仙曰:]「如是尊者是同行者,我等誠是榮幸、誠 是幸福也。如是予宣說自知、自證、自達其法、尊者在自知、自證、自達,以尊者 在自知、自證、自達其法,予宣說自知、自證、自達。如是予所知其法,尊者亦知, 又尊者所知其法,予亦知。如是如予,尊者亦然,如尊者,予亦然。來!尊者!我 等兩人來守護此眾。」阿義耶薩那!如是,阿羅羅迦羅摩是予之師,然予是弟子, 自以置為同等,對予為最上恭敬而尊崇之。阿義耶薩那!如是予生是念:「只要到 達無所有處,此法不導厭離、不導離貪、不導滅盡、寂靜、智、覺、涅槃。」阿義 耶薩那!如是予不尊重彼法,嫌惡彼法而出去。

巴利原典
(CSCD)001
372. ‘‘So kho ahaṃ, aggivessana, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso [passa ma. ni. 1.278 pāsarāsisutte] imasmiṃ dhammavinaye brahmacariyaṃ caritu’nti. Evaṃ vutte, aggivessana, udako rāmaputto maṃ etadavoca – ‘viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, aggivessana, etadahosi – ‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi. Addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti. Atha khvāhaṃ, aggivessana, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘kittāvatā no, āvuso rāmo, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, aggivessana, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. Tassa mayhaṃ, aggivessana, etadahosi – ‘na kho rāmasseva ahosi saddhā, mayhaṃpatthi saddhā; na kho rāmasseva ahosi vīriyaṃ, mayhaṃpatthi vīriyaṃ; na kho rāmasseva ahosi sati, mayhaṃpatthi sati; na kho rāmasseva ahosi samādhi, mayhaṃpatthi samādhi; na kho rāmasseva ahosi paññā, mayhaṃpatthi paññā; yaṃnūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi tassa dhammassa sacchikiriyāya padaheyya’nti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

‘‘Atha khvāhaṃ, aggivessana, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi, taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi; yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi, taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi. Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi taṃ dhammaṃ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṃ; yādiso tuvaṃ tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti. Iti kho, aggivessana, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne ca maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, aggivessana, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṃ, aggivessana, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

英譯
(Translated from the Pali by Thanissaro Bhikkhu.)002
372. "In search of what might be skillful, seeking the unexcelled state of sublime peace, I went to Uddaka Ramaputta and, on arrival, said to him: 'Friend Uddaka, I want to practice in this doctrine & discipline.'

"When this was said, he replied to me, 'You may stay here, my friend. This doctrine is such that a wise person can soon enter & dwell in his own teacher's knowledge, having realized it for himself through direct knowledge.'

"It was not long before I quickly learned the doctrine. As far as mere lip-reciting & repetition, I could speak the words of knowledge, the words of the elders, and I could affirm that I knew & saw -- I, along with others.

"I thought: 'It wasn't through mere conviction alone that Rama declared, "I have entered & dwell in this Dhamma, having realized it for myself through direct knowledge." Certainly he dwelled knowing & seeing this Dhamma.' So I went to Uddaka and said, 'To what extent did Rama declare that he had entered & dwelled in this Dhamma?' When this was said, Uddaka declared the dimension of neither perception nor non-perception.

"I thought: 'Not only did Rama have conviction, persistence, mindfulness, concentration, & discernment. I, too, have conviction, persistence, mindfulness, concentration, & discernment. What if I were to endeavor to realize for myself the Dhamma that Rama declared he entered & dwelled in, having realized it for himself through direct knowledge.' So it was not long before I quickly entered & dwelled in that Dhamma, having realized it for myself through direct knowledge. I went to Uddaka and said, 'Friend Uddaka, is this the extent to which Rama entered & dwelled in this Dhamma, having realized it for himself through direct knowledge?'

"'Yes, my friend...'

"'This, friend, is the extent to which I, too, have entered & dwell in this Dhamma, having realized it for myself through direct knowledge.'

"'It is a gain for us, my friend, a great gain for us, that we have such a companion in the holy life. So the Dhamma Rama declared he entered & dwelled in, having realized it for himself through direct knowledge, is the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge. And the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge, is the Dhamma Rama declared he entered & dwelled in, having realized it for himself through direct knowledge. The Dhamma he knew is the Dhamma you know; the Dhamma you know is the Dhamma he knew. As he was, so are you; as you are, so was he. Come friend, lead this community.'

"In this way did Uddaka Ramaputta, my companion in the holy life, place me in the position of teacher and pay me great honor. But the thought occurred to me, 'This Dhamma leads not to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to Awakening, nor to Unbinding, but only to reappearance in the dimension of neither perception nor non-perception.' So, dissatisfied with that Dhamma, I left.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
372.  “火種,我繼續去尋找善法,尋求達致無上寂靜的途徑。我去到優陀迦.羅摩子那裏,對他說: ‘賢友,我想在你的法和律之中修習梵行。’

  “火種,當我說了這番話後,羅摩子對我說: ‘賢友,你逗留在這裏吧。像你那樣有智慧的人,很快便可以親身以無比智來體證這法義,然後安住在證悟之中。’

  “火種,我很快便能掌握那法義。只要老師教一遍,我便能夠和其他同門一樣,帶有智慧和自信地說: ‘我已知那些法義,已見那些法義。’

  “火種,那時我心想: ‘修習羅摩這法義不是僅僅出於信的。我是可以親身以無比智來體證他宣說的法義,然後安住在證悟之中的。羅摩真的是對這法義有知有見的。’

  “火種,於是我前往羅摩子那裏,對他說: ‘羅摩子賢友,你的父親羅摩曾經親身以無比智來體證的法義,然後安住在證悟之中,究竟這境界去到什麼程度呢?’

  “火種,當我說了這番話後,羅摩子說羅摩曾經宣稱達到非想非非想處。那時我心想: ‘不單只羅摩有信,我也有信;不單只羅摩有精進,我也有精進;不單只羅摩有念,我也有念;不單只羅摩有定,我也有定;不單只羅摩有慧,我也有慧。讓我在羅摩的法義之中努力修習,親身以無比智來體證這法義,然後安住在證悟之中吧。’

  “火種,我很快便可以親身以無比智來體證那法義,然後安住在證悟之中了。

  “火種,於是我前往羅摩子那裏,對他說: ‘羅摩子賢友,你的父親羅摩曾經是宣稱親身以無比智來體證這法義,然後安住在證悟之中的嗎?’

  “ ‘賢友,是的。’

  “ ‘賢友,我現在也是宣稱親身以無比智來體證這法義,然後安住在證悟之中。’

  “ ‘賢友,我有得著。賢友,我有得益。我能看見一位像你那樣的同修賢友!我的父親羅摩曾經宣稱親身以無比智來體證這法義,然後安住在證悟之中,你也是宣稱親身以無比智來體證這法義,然後安住在證悟之中;你宣稱親身以無比智來體證這法義,然後安住在證悟之中,我的父親羅摩曾經也是宣稱親身以無比智來體證這法義,然後安住在證悟之中。我的父親羅摩知這法義,你也知這法義;你知這法義,我的父親羅摩也知這法義。你像我的父親羅摩那樣,我的父親羅摩像你那樣。賢友,來吧,現在你來護持這個團體吧。’

  “火種,之後,羅摩子視我為同修和老師,他對我作出很高的恭敬。

  “火種,那時我心想: ‘這法義不能帶來厭離、無欲、寂滅、寧靜、無比智、正覺、湼槃,只是帶來投生非想非非想處。’ 我對那法義感到不足,之後便離開了那法義。

漢譯
(元亨寺版)004
372.  阿義耶薩那!如是予無論如何,為求一切善、為求無上寂靜最上道而往鬱陀伽 羅摩弗之處。往而言鬱陀迦羅摩弗曰:「尊者!予願於此法、律,以行梵行。」阿 義耶薩那!如是言時,鬱陀迦羅摩弗言予曰:「尊者!應住之此法於其處,智者不 久於如是法,即等於其師,得自知、自證、自達如是法。」阿義耶薩那!如是予不 久即學得其法。阿義耶薩那!彼之予舉唇狀態,於言所言之程度,即言得智之言, 以至言長老之言,且「我之知見」至共自他之處。阿義耶薩那!如是予生是念:「羅 摩唯獨信此法,於我不宣說自知、自證、自達,於羅摩真實知見此法也。」阿義耶 薩那!於是予往鬱陀迦羅摩弗之處。往而言鬱陀迦羅摩弗曰:「尊者羅摩如何程度 可宣說自知、自證、自達此法耶?」阿義耶薩那!如是言已,鬱陀迦羅摩弗宣說是 非想非非想處。阿義耶薩那!如是予生是念:「羅摩無有信,然予有信。羅摩無有 精進,然予有精進。羅摩無有念,然予有念。羅摩無有定,然予有定。羅摩無有慧, 然予有慧。然予對羅摩宣說自知、自證、自達,努力自證其法。」阿義耶薩那!如 是予不久即得自知、自證、自達其法。阿義耶薩那!於是予往鬱陀迦羅摩弗之處。 往而言鬱陀迦羅摩弗曰:「尊者!羅摩如是程度宣說自知、自證、自達此法耶?」
(中部經典一‧三六‧薩遮迦大經‧三二五 ~ 三二六)
[羅摩曰:]「尊者!予宣說此程度是自知、自證、自達比法也。」[予曰:]「尊者! 予亦於此程度自知、自證、自達此法。[羅摩曰:]「尊者!如是,見尊者為同行者, 我等誠是榮幸、誠是幸福也。如是,羅摩所宣說自知、自證、自達其法,以尊者在 自知、自證、自達,尊者所自知、自證、自達其法,羅摩宣說自知、自證、自達。 如是羅摩所知其法,尊者亦知。尊者所知其法,羅摩亦知。如是有如羅摩者;如是 尊者亦有,如尊者有,羅摩亦有。來!尊者!汝應守護此眾。」阿義耶薩那!如是 鬱陀羅摩弗是予之同行者,且從予以置於師之地位,對予以最上恭敬而尊崇之。阿 義耶薩那!如是予生是念:「只要到達非想非非想處,此法不導厭離、不導離貪、 不導滅盡、寂靜、智、覺、涅槃。」阿義耶薩那!如是予不尊重其法、嫌惡其法而 出去。

巴利原典
(CSCD)001
373. ‘‘So kho ahaṃ, aggivessana, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno magadhesu anupubbena cārikaṃ caramāno yena uruvelā senānigamo tadavasariṃ. Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadiñca sandantiṃ setakaṃ supatitthaṃ ramaṇīyaṃ, samantā ca gocaragāmaṃ. Tassa mayhaṃ, aggivessana, etadahosi – ‘ramaṇīyo vata, bho, bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti. So kho ahaṃ, aggivessana, tattheva nisīdiṃ ‘alamidaṃ padhānāyā’ti.
英譯
(Translated from the Pali by Thanissaro Bhikkhu.)002
373. "In search of what might be skillful, seeking the unexcelled state of sublime peace, I wandered by stages in the Magadhan country and came to the military town of Uruvela. There I saw some delightful countryside, with an inspiring forest grove, a clear-flowing river with fine, delightful banks, and villages for alms-going on all sides. The thought occurred to me: 'How delightful is this countryside, with its inspiring forest grove, clear-flowing river with fine, delightful banks, and villages for alms-going on all sides. This is just right for the striving of a clansman intent on striving.' So I sat down right there, thinking, 'This is just right for striving.'
漢譯
(蕭式球 譯, 香港志蓮淨苑)003
373.  “火種,我繼續去尋找善法,尋求達致無上寂靜的途徑。我在摩揭陀遊行,途經多處地方之後便去到優樓頻螺的舍那鎮。我看見那地方十分怡人,叢林使人愉悅,河流流著清澈的河水,有怡人的渡口,附近有可供化食的村落。那時我心想: ‘這地方十分怡人,叢林使人愉悅,河流流著清澈的河水,有怡人的渡口,附近有可供化食的村落。這地方有一個很好的條件給人精勤修習。’

  “火種,於是我坐在那裏精勤修習。

漢譯
(元亨寺版)004
373.  阿義耶薩那!如是予無論如何為求一切善、為求無上寂靜最上道,於摩揭陀 國轉轉遊行,入於宇慮耶羅之西那聚落。其處是予所愛之地域,清適之林叢及水清 澄,善築堤坡,誠是可愛之川流,四圍見有豐裕村落。阿義耶薩那!如是予生是念: 「實此地域甚可愛,林叢清適、川流清澄、善築堤坡,應愛之,而且到處有豐裕之 村落。實是欲精勤之善男子最適於精勤之地也。」阿義耶薩那!如是予「實是適於 精勤」而坐其處。

巴利原典
(CSCD)001
374. ‘‘Apissumaṃ, aggivessana, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, aggivessana, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ, udake nikkhittaṃ , uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Taṃ kissa hetu’’? ‘‘Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, tañca pana udake nikkhittaṃ. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā’’ti. ‘‘Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, aggivessana, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.
英譯
(Translated from the Pali by Thanissaro Bhikkhu.) 002
374. "Then these three similes -- spontaneous, never before heard -- appeared to me. Suppose there were a wet, sappy piece of timber lying in the water, and a man were to come along with an upper fire-stick, thinking, 'I'll light a fire. I'll produce heat.' Now what do you think? Would he be able to light a fire and produce heat by rubbing the upper fire-stick in the wet, sappy timber lying in the water?"

"No, Master Gotama. Why is that? Because the timber is wet & sappy, and besides it is lying in the water. Eventually the man would reap only his share of weariness & disappointment."

"So it is with any brahman or contemplative who does not live withdrawn from sensuality in body & mind, and whose desire, infatuation, urge, thirst, & fever for sensuality is not relinquished & stilled within him: Whether or not he feels painful, racking, piercing feelings due to his striving [for Awakening], he is incapable of knowledge, vision, & unexcelled self-awakening. This was the first simile -- spontaneous, never before heard -- that appeared to me.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
374.  那時我心中生起三個獨特、以前從沒聽過的譬喻。火種,假如有一條潮濕的木柴,被人放在水中,一個人拿著一支木燧走來,想用那條木柴來生熱、取火。火種,你認為怎樣,那個人能否用木燧和那條木柴來生熱、取火呢?”

  “喬答摩賢者,不能。這是什麼原因呢?因為那條木柴潮濕和被人放在水中。那個人只會為自己帶來疲勞和苦惱。”

  “火種,同樣地,任何沙門婆羅門,如果不能從身體所帶來的欲樂之中退卻出來,不能善於捨棄和善於平息內心對貪欲的愛欲、愛著、迷戀、渴求、熱愛的話,在感受到強烈、猛烈、激烈的苦受時,他們沒有能力得到無上等正覺的知和見;在沒有感受到強烈、猛烈、激烈的苦受時,他們也沒有能力得到無上等正覺的知和見。火種,這就是在我心中生起的第一個獨特、以前從沒聽過的譬喻。

漢譯
(元亨寺版)004
374.  阿義耶薩那!予實想到三種喻,其應可驚嘆,皆前未曾聞之喻也。阿義耶薩那! 譬如置於水中之濕潤生木,而且有人執來良好鑽木,如云:「我起火、令現光。」 阿義耶薩那!汝如何思惟耶?實彼人令此浸水濕潤之生木,以良好鑽木鑽之,得起.
241 火、現光耶?」[薩遮迦曰:]「卿瞿曇!否!不然!何以故!卿瞿曇!實其生木濕 潤,且其浸於水中。如彼人雖得疲勞困憊[亦不可能也]。」[世尊曰:]「阿義耶薩 那!如是任何之沙門或婆羅門,若不離身欲,且又於彼等之欲,欲貪、欲愛、欲昏 睡、欲渴望、欲焰熱,於內不善捨之,不善令滅之,若彼等沙門婆羅門受激苦痛烈 之受者,彼等不得知、見、無上等正覺。若彼等沙門婆羅門雖不受激苦痛烈之受, 彼等亦不能到達知、見、無上等正覺。阿義耶薩那!於予現此前代未聞可驚嘆之第 一喻。

巴利原典
(CSCD)001
375. ‘‘Aparāpi kho maṃ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, allaṃ kaṭṭhaṃ sasnehaṃ, ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, aggivessana, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ, ārakā udakā thale nikkhittaṃ, uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya tejo pātukareyyā’’ti? ‘‘No hidaṃ, bho gotama’’. ‘‘Taṃ kissa hetu’’? ‘‘Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, kiñcāpi ārakā udakā thale nikkhittaṃ. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assāti. Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā’’.
英譯
(Translated from the Pali by Thanissaro Bhikkhu.)002
375. "Then a second simile -- spontaneous, never before heard -- appeared to me. Suppose there were a wet, sappy piece of timber lying on land far from water, and a man were to come along with an upper fire-stick, thinking, 'I'll light a fire. I'll produce heat.' Now what do you think? Would he be able to light a fire and produce heat by rubbing the upper fire-stick in the wet, sappy timber lying on land far from water?"

"No, Master Gotama. Why is that? Because the timber is wet & sappy, even though it is lying on land far from water. Eventually the man would reap only his share of weariness & disappointment."

"So it is with any brahman or contemplative who lives withdrawn from sensuality in body only, but whose desire, infatuation, urge, thirst, & fever for sensuality is not relinquished & stilled within him: Whether or not he feels painful, racking, piercing feelings due to his striving, he is incapable of knowledge, vision, & unexcelled self-awakening. This was the second simile -- spontaneous, never before heard -- that appeared to me.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
375.  “火種,第二個在我心中生起的譬喻是,假如有一條潮濕的木柴,被人放在乾地上,一個人拿著一支木燧走來,想用那條木柴來生熱、取火。火種,你認為怎樣,那個人能否用木燧和那條木柴來生熱、取火呢?”

  “喬答摩賢者,不能。這是什麼原因呢?因為雖然那條木柴被人放在乾地上,但仍是潮濕的。那個人只會為自己帶來疲勞和苦惱。”

  “火種,同樣地,任何沙門婆羅門,如果不能從身體所帶來的欲樂之中退卻出來,不能善於捨棄和善於平息內心對貪欲的愛欲、愛著、迷戀、渴求、熱愛的話,在感受到強烈、猛烈、激烈的苦受時,他們沒有能力得到無上等正覺的知和見;在沒有感受到強烈、猛烈、激烈的苦受時,他們也沒有能力得到無上等正覺的知和見。火種,這就是在我心中生起的第二個獨特、以前從沒聽過的譬喻。

漢譯
(元亨寺版)004
375.  阿義耶薩那!復次於予現前代未聞應驚嘆之第二喻,即阿義耶薩那!譬如有離 於水之濕潤生木,以置於燥地,而且有人執來好鑽木,如云:「我以起火,令現光。」 阿義耶薩那!此如何思惟耶?彼人能令此濕潤生木,雖離水置於燥地,得令起火發
(中部經典一‧三六‧薩遮迦大經‧三二七 ~ 三二八)
光耶?實彼人雖從此濕潤之生木離水而置於燥地,執好鑽木而鑽之,得令起火現光 耶?」[薩遮迦曰:]「卿瞿曇!否!不然,何以故?卿瞿曇!雖離水置於燥地,此 是濕潤之生木,如彼人即得疲勞、困憊[亦不可能也]」[世尊曰:]「阿義耶薩那! 如是實任何之沙門或婆羅門,不離身、及諸欲,而彼等於欲、欲貪、欲愛、欲昏睡、 欲渴望、欲熾焰熱,於內不善捨之、不善滅之,若彼等沙門婆羅門歷受激苦痛烈之 受,彼等亦不能到達知、見、無上等正覺。若彼等沙門婆羅門雖不受激苦痛烈之受, 彼等亦不能到達知、見、無上等正覺。阿義耶薩那!於予現此前代未聞驚嘆之第二 喻。

巴利原典
(CSCD)001
376. ‘‘Aparāpi kho maṃ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, aggivessana, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ, ārakā udakā thale nikkhittaṃ, uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā’’ti? ‘‘Evaṃ, bho gotama’’. ‘‘Taṃ kissa hetu’’? ‘‘Aduñhi, bho gotama, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, tañca pana ārakā udakā thale nikkhitta’’nti . ‘‘Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṃ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Imā kho maṃ, aggivessana, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.’’
英譯
(Translated from the Pali by Thanissaro Bhikkhu.)002
376. "Then a third simile -- spontaneous, never before heard -- appeared to me. Suppose there were a dry, sapless piece of timber lying on land far from water, and a man were to come along with an upper fire-stick, thinking, 'I'll light a fire. I'll produce heat.' Now what do you think? Would he be able to light a fire and produce heat by rubbing the upper fire-stick in the dry, sapless timber lying on land?"

"Yes, Master Gotama. Why is that? Because the timber is dry & sapless, and besides it is lying on land far from water."

"So it is with any brahman or contemplative who lives withdrawn from sensuality in body & mind, and whose desire, infatuation, urge, thirst, & fever for sensuality is relinquished & stilled within him: Whether or not he feels painful, racking, piercing feelings due to his striving, he is capable of knowledge, vision, & unexcelled self-awakening. This was the third simile -- spontaneous, never before heard -- that appeared to me.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
376.  “火種,第三個在我心中生起的譬喻是,假如有一條乾燥的木柴,被人放在乾地上,一個人拿著一支木燧走來,想用那條木柴來生熱、取火。火種,你認為怎樣,那個人能否用木燧和那條木柴來生熱、取火呢?”

  “喬答摩賢者,能。這是什麼原因呢?因為那條木柴乾燥和被人放在乾地上。”

  “火種,同樣地,任何沙門婆羅門,如果能從身體所帶來的欲樂之中退卻出來,能善於捨棄和善於平息內心對貪欲的愛欲、愛著、迷戀、渴求、熱愛的話,在感受到強烈、猛烈、激烈的苦受時,他們有能力得到無上等正覺的知和見;在沒有感受到強烈、猛烈、激烈的苦受時,他們也有能力得到無上等正覺的知和見。火種,這就是在我心中生起的第三個獨特、以前從沒聽過的譬喻。火種,這些就是在我心中所生起的三個獨特、以前從沒聽過的譬喻了。

漢譯
(元亨寺版)004
376.
   242  阿義耶薩那!復次,於予現前代未聞可驚嘆之第三喻,即阿義耶薩那!譬有離 水乾燥之枯木,置於燥地,而且有人執來良好鑽木,如云:「我起火,令現光。」 阿義耶薩那!此如何思惟耶?實彼人對此離水乾燥枯木,置於燥地,執好鑽木而鑽 之,得起火、現光否?」[薩遮迦曰:]「然!卿瞿曇!何以故?卿瞿曇!此實乾燥 之枯木,而且離水置於燥地者也。」[世尊曰:]「阿義耶薩那!如是,雖任何沙門 或婆羅門,以離身及諸欲,而且彼等於欲,欲貪、欲愛、欲昏睡、欲渴望、欲焰熱, 於內善捨之,善滅者,彼等沙門婆羅門,若受激苦痛烈之受,亦得到知、見、無上 等正覺,若彼等沙門婆羅門不受激苦痛烈之受亦能得到知、見、無上等正覺。阿義 耶薩那!於予現此前代未聞可驚嘆之第三喻。阿義耶薩那!於予現此等前代未聞可 驚嘆之三喻也。

巴利原典
(CSCD)001
377. ‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ dantebhi dantamādhāya [passa ma. ni. 1.221 vitakkasaṇṭhānasutte], jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇheyyaṃ abhinippīḷeyyaṃ abhisantāpeyya’nti. So kho ahaṃ, aggivessana, dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. Tassa mayhaṃ, aggivessana, dantebhi dantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Seyyathāpi, aggivessana, balavā puriso dubbalataraṃ purisaṃ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya, evameva kho me, aggivessana, dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.
英譯
(Translated from the Pali by Thanissaro Bhikkhu.) 002
377. "I thought: 'Suppose that I, clenching my teeth and pressing my tongue against the roof of my mouth, were to beat down, constrain, & crush my mind with my awareness.' So, clenching my teeth and pressing my tongue against the roof of my mouth, I beat down, constrained, & crushed my mind with my awareness. Just as a strong man, seizing a weaker man by the head or the throat or the shoulders, would beat him down, constrain, & crush him, in the same way I beat down, constrained, & crushed my mind with my awareness. As I did so, sweat poured from my armpits. And although tireless persistence was aroused in me, and unmuddled mindfulness established, my body was aroused & uncalm because of the painful exertion. But the painful feeling that arose in this way did not invade my mind or remain.
漢譯
(蕭式球 譯, 香港志蓮淨苑)003
377.  “火種,那時我心想: ‘讓我咬緊牙關,舌抵上顎,以堅毅心來制伏、制止、降伏內心吧。’ 於是我咬緊牙關,舌抵上顎,以堅毅心來制伏、制止、降伏內心。那時候我的腋窩也冒出汗來。

  “火種,就正如一個強壯的人捉著一個弱者的頭或肩膀,把他制伏、制止、降伏,同樣地,我咬緊牙關,舌抵上顎,以堅毅心來制伏、制止、降伏內心。那時候我的腋窩也冒出汗來。

  “火種,我精進,不懈怠;專一心念,沒有忘失;但我精勤的苦修使我的身體倉卒不定,不能猗息下來。即使這樣,我的內心也不會受生起的苦受所擺佈。

漢譯
(元亨寺版)004
377.  阿義耶薩那!彼予生是念:「然予以齒置於齒,以舌壓於上齶,以心受持心, 制御、降伏之。」阿義耶薩那!彼予以齒置於齒,以舌壓於上齶,以心受持心,制 御、降伏之。阿義耶薩那!彼以齒置於齒,以舌壓於上齶,以心受時心,制御、降 伏之,予腋下出汗。阿義耶薩那!猶如強力之人,從力弱者,或把頭,或把肩而受 持之,制御、降伏之,如此,阿義耶薩那!予以齒置於齒,以舌壓於上齶,以心受 持心,制御、降伏,從腋下出汗。阿義耶薩那!於予有發心不動之精進,有確立不
243 亂之念。而且予之身以彼苦之精勤,精勤於征服而激動,不得輕安,然而,阿義耶 薩那!如是予已生之苦受不著於心。

巴利原典
(CSCD)001
378. ‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti, evameva kho me, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti [ūhanti (sī.), ohananti (syā. kaṃ.), uhananti (ka.)]. Seyyathāpi, aggivessana, balavā puriso tiṇhena sikharena muddhani abhimattheyya [muddhānaṃ abhimantheyya (sī. pī.), muddhānaṃ abhimattheyya (syā. kaṃ.)], evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Seyyathāpi, aggivessana, balavā puriso daḷhena varattakkhaṇḍena [varattakabandhanena (sī.)] sīse sīsaveṭhaṃ dadeyya, evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Seyyathāpi, aggivessana, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya, evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyya’nti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Seyyathāpi, aggivessana, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ, evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati. Apissu maṃ, aggivessana, devatā disvā evamāhaṃsu – ‘kālaṅkato samaṇo gotamo’ti. Ekaccā devatā evamāhaṃsu – ‘na kālaṅkato samaṇo gotamo, api ca kālaṅkarotī’ti. Ekaccā devatā evamāhaṃsu – ‘na kālaṅkato samaṇo gotamo, napi kālaṅkaroti, arahaṃ samaṇo gotamo, vihārotveva so [vihārotveveso (sī.)] arahato evarūpo hotī’ti [vihārotveveso arahato’’ti (?)].

英譯
(Translated from the Pali by Thanissaro Bhikkhu.)002
378. "I thought: 'Suppose I were to become absorbed in the trance of non-breathing.' So I stopped the in-breaths & out-breaths in my nose & mouth. As I did so, there was a loud roaring of winds coming out my earholes, just like the loud roar of winds coming out of a smith's bellows... So I stopped the in-breaths & out-breaths in my nose & mouth & ears. As I did so, extreme forces sliced through my head, just as if a strong man were slicing my head open with a sharp sword... Extreme pains arose in my head, just as if a strong man were tightening a turban made of tough leather straps around my head... Extreme forces carved up my stomach cavity, just as if a butcher or his apprentice were to carve up the stomach cavity of an ox... There was an extreme burning in my body, just as if two strong men, grabbing a weaker man by the arms, were to roast & broil him over a pit of hot embers. And although tireless persistence was aroused in me, and unmuddled mindfulness established, my body was aroused & uncalm because of the painful exertion. But the painful feeling that arose in this way did not invade my mind or remain.

"Devas, on seeing me, said, 'Gotama the contemplative is dead.' Other devas said, 'He isn't dead, he's dying.' Others said, 'He's neither dead nor dying, he's an arahant, for this is the way arahants live.'

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
378.  “火種,那時我心想: ‘讓我修習閉氣禪修吧。’ 於是我不讓呼吸從口鼻出入。在我不讓呼吸從口鼻出入的時候,我的耳朵傳出很大的風聲,那聲音就像鐵匠的吼叫那樣。火種,我精進,不懈怠;專一心念,沒有忘失;但我精勤的苦修使我的身體倉卒不定,不能猗息下來。即使這樣,我的內心也不會受生起的苦受所擺佈。

  “火種,那時我心想: ‘讓我進一步修習閉氣禪修吧。’ 於是我不讓呼吸從口鼻和耳朵出入。在我不讓呼吸從口鼻和耳朵出入的時候,一陣很大的風衝擊我的頭顱,就像一個強壯的人用利刃刺我的頭顱那樣。火種,我精進,不懈怠;專一心念,沒有忘失;但我精勤的苦修使我的身體倉卒不定,不能猗息下來。即使這樣,我的內心也不會受生起的苦受所擺佈。

  “火種,那時我心想: ‘讓我進一步修習閉氣禪修吧。’ 於是我不讓呼吸從口鼻和耳朵出入。在我不讓呼吸從口鼻和耳朵出入的時候,一陣很大的痛楚在我的頭部出現,就像一個強壯的人用皮帶纏緊我的頭部那樣。火種,我精進,不懈怠;專一心念,沒有忘失;但我精勤的苦修使我的身體倉卒不定,不能猗息下來。即使這樣,我的內心也不會受生起的苦受所擺佈。

  “火種,那時我心想: ‘讓我進一步修習閉氣禪修吧。’ 於是我不讓呼吸從口鼻和耳朵出入。在我不讓呼吸從口鼻和耳朵出入的時候,一陣很大的風衝擊我的腹部,就像一個熟練的屠夫或他的徒弟用利器劏開我的腹部那樣。火種,我精進,不懈怠;專一心念,沒有忘失;但我精勤的苦修使我的身體倉卒不定,不能猗息下來。即使這樣,我的內心也不會受生起的苦受所擺佈。

  “火種,那時我心想: ‘讓我進一步修習閉氣禪修吧。’ 於是我不讓呼吸從口鼻和耳朵出入。在我不讓呼吸從口鼻和耳朵出入的時候,我全身發熱,就像兩個強壯的人捉著一個瘦弱的人在火坑上燒烤那樣。火種,我精進,不懈怠;專一心念,沒有忘失;但我精勤的苦修使我的身體倉卒不定,不能猗息下來。即使這樣,我的內心也不會受生起的苦受所擺佈。

   “火種,天神看見我這樣,一些說: ‘喬答摩沙門死了。’ 一些說: ‘喬答摩沙門沒有死,不過快要死了。’ 一些說: ‘喬答摩沙門沒有死,也不是快要死。喬答摩沙門是阿羅漢,阿羅漢就是這樣子的。’ 005

漢譯
(元亨寺版)004
378.  阿義耶薩那!彼之予生是念:「然予住於止息禪。」阿義耶薩那!彼予遮斷口 及鼻之出入息。阿義耶薩那!彼予遮斷口及鼻之出入息時,有絕大之風聲由耳而出。
(中部經典一‧三六‧薩遮迦大經‧三二九 ~ 三三0)
恰如打鐵工吹犕之風有甚大之聲,如此,阿義耶薩那!於予遮斷口及鼻之出入息時, 由耳而出,有絕大之風聲。阿義耶薩那!於予有發勤不動之精進、確立不亂之念, 而且於予之身以彼苦之精勤,於精勤所征服,激動而不得輕安。然而,阿義耶薩那! 如是予已生之痛苦受,不著於心。

  阿義耶薩那!彼予生是念:「然予住於止息禪。」阿義耶薩那!彼予遮斷口、 鼻、耳之出入息。阿義耶薩那!彼予遮斷口、鼻及耳之出入息時,有絕大之風騷擾 予頭。阿義耶薩那!猶如強力之人,以利劍之先端破碎予頭,如此,予遮斷口、鼻 及耳之出入息時,有絕大之風騷擾於頭。阿義耶薩那!然而予有發勤不動之精進、 確立不亂之念,而且予之身以彼苦之精勤,於精勤征服之、激動而不得輕安。然而, 阿義耶薩那!予已生之痛苦受,不著於心。

  阿義耶薩那!彼予生是念:「然予住於止息禪。」阿義耶薩那!彼予遮斷口、 鼻及耳之出入息。阿義耶薩那士彼予遮斷口、鼻及耳之出入息時,於頭有絕大之頭
244 痛。阿義耶薩那!猶如強力者以硬革紐打於頭之頭巾,如是予遮斷口、鼻及耳之出 入息時,於頭有絕大之頭痛。阿義耶薩那!予有發勤不動之精進、確立不亂之念, 而且予之身以彼苦之精勤,於精勤征服之,激動而不得輕安。阿義耶薩那!然而, 予已生之苦受,不著於心。

  阿義耶薩那!彼予生足念:「然予住於止息禪。」阿義耶薩那!彼予遮斷口、 鼻及耳之出入息。阿義耶薩那!彼予遮斷口、鼻及耳之出入息時,有絕大之風切開 腹部。阿義耶薩那!猶如精巧之屠牛者,或其弟子以銳利之屠刀切開腹部,如是有 甚大之風切開予腹。阿義耶薩那:予有發勤不動之精進、確立不亂之念。而且予之 身以彼苦之精勤,於精勤征服之,激動而不得輕安。阿義耶薩那!然而,此已生之 苦受不著於心。

  阿義耶薩那!彼予生是念:「然,予住於止息禪。」阿義耶薩那!彼予遮斷口、 鼻及耳之出入息。阿義耶薩那!彼予遮斷口、鼻及耳之出入息時,於身有絕大之熱。 阿義耶薩那!猶如!人之強力者,從力弱者執各一面之腕,於炭窩焦燒之,如此, 予遮斷口、鼻及耳之出入息,於身有絕大之熱。阿義耶薩那!然而卻有發勤不動之 精進、確立不亂之念。雖然予之身以彼苦之精勤,於精勤征服之、激動而不得輕安, 阿義耶薩那!然而,如是予已生之苦受,不著於心。阿義耶薩那!諸天見予而作是 (中部經典一‧三六‧薩遮迦大經‧三三一 ~ 三三二)
245 念:「沙門瞿曇已死矣!」又或諸天以作是念:「沙門瞿曇還未死,然必死。」又 或諸天作是念:「沙門瞿曇還未死,亦不曾死。沙門瞿曇是阿羅漢,彼實如是住於 阿羅漢。」

巴利原典
(CSCD)001
379. ‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ sabbaso āhārupacchedāya paṭipajjeyya’nti. Atha kho maṃ, aggivessana, devatā upasaṅkamitvā etadavocuṃ – ‘mā kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajji. Sace kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṃ dibbaṃ ojaṃ lomakūpehi ajjhohāressāma [ajjhoharissāma (syā. kaṃ. pī. ka.)], tāya tvaṃ yāpessasī’ti. Tassa mayhaṃ, aggivessana, etadahosi – ‘ahañceva kho pana sabbaso ajajjitaṃ [ajaddhukaṃ (sī. pī.), jaddhukaṃ (syā. kaṃ.)] paṭijāneyyaṃ, imā ca me devatā dibbaṃ ojaṃ lomakūpehi ajjhohāreyyuṃ [ajjhohareyyuṃ (syā. kaṃ. pī. ka.)], tāya cāhaṃ yāpeyyaṃ, taṃ mamassa musā’ti. So kho ahaṃ, aggivessana, tā devatā paccācikkhāmi, ‘hala’nti vadāmi.
英譯
(Translated from the Pali by Thanissaro Bhikkhu.)002
379. "I thought: 'Suppose I were to practice going altogether without food.' Then devas came to me and said, 'Dear sir, please don't practice going altogether without food. If you go altogether without food, we'll infuse divine nourishment in through your pores, and you will survive on that.' I thought, 'If I were to claim to be completely fasting while these devas are infusing divine nourishment in through my pores, I would be lying.' So I dismissed them, saying, 'Enough.'
漢譯
(蕭式球 譯, 香港志蓮淨苑)003
379.  “火種,那時我心想: ‘讓我修習斷食吧。’ 那時候,一些天神到來我那裏,對我說: ‘賢者,請你不要修習斷食。如果你要修習斷食的話,我們可以供養天食給你,你可用毛孔來吸收天食。’

  “火種,那時我心想: ‘如果我說了要不吃食物,但又用毛孔來吸收天食的話,這就是我的妄語。’ 於是我拒絕了那些天神,對他們說: ‘不用了。’

漢譯
(元亨寺版)004
379.  阿義耶薩那!彼予生是念:「然,予絕一切食。」阿義耶薩那!於此,諸天來 言予曰:「卿!卿勿絕一切食,卿若絕一切食者,我等從卿之毛孔注入天食,卿以 此可過日。」阿義耶薩那!彼予思惟之:「予宣言絕一切食,而且彼等諸天欲從予 之毛孔注入天食,予若受此而過日者,予應偽行者。」阿義耶薩那!彼予避彼等諸 天之言,以言:「足矣!」

巴利原典
(CSCD)001
380. ‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ thokaṃ thokaṃ āhāraṃ āhāreyyaṃ, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsa’nti. So kho ahaṃ, aggivessana, thokaṃ thokaṃ āhāraṃ āhāresiṃ, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ. Tassa mayhaṃ, aggivessana, thokaṃ thokaṃ āhāraṃ āhārayato, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ, adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopāṇasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya.

‘‘So kho ahaṃ, aggivessana, udaracchaviṃ parimasissāmīti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, piṭṭhikaṇṭakaṃ parimasissāmīti udaracchaviṃyeva pariggaṇhāmi, yāvassu me, aggivessana, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, aggivessana, vaccaṃ vā muttaṃ vā karissāmīti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, aggivessana, imameva kāyaṃ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṃ, aggivessana, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. Apissu maṃ, aggivessana, manussā disvā evamāhaṃsu – ‘kāḷo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu – ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu – ‘na kāḷo samaṇo gotamo , napi sāmo, maṅguracchavi samaṇo gotamo’ti. Yāvassu me, aggivessana, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.

英譯
(Translated from the Pali by Thanissaro Bhikkhu.) 002
380. "I thought: 'Suppose I were to take only a little food at a time, only a handful at a time of bean soup, lentil soup, vetch soup, or pea soup.' So I took only a little food at a time, only a handful at a time of bean soup, lentil soup, vetch soup, or pea soup. My body became extremely emaciated. Simply from my eating so little, my limbs became like the jointed segments of vine stems or bamboo stems... My backside became like a camel's hoof... My spine stood out like a string of beads... My ribs jutted out like the jutting rafters of an old, run-down barn... The gleam of my eyes appeared to be sunk deep in my eye sockets like the gleam of water deep in a well... My scalp shriveled & withered like a green bitter gourd, shriveled & withered in the heat & the wind... The skin of my belly became so stuck to my spine that when I thought of touching my belly, I grabbed hold of my spine as well; and when I thought of touching my spine, I grabbed hold of the skin of my belly as well... If I urinated or defecated, I fell over on my face right there... Simply from my eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair -- rotted at its roots -- fell from my body as I rubbed, simply from eating so little.

"People on seeing me would say, 'Gotama the contemplative is black.' Other people would say, 'Gotama the contemplative isn't black, he's brown.' Others would say, 'Gotama the contemplative is neither black nor brown, he's golden-skinned.' So much had the clear, bright color of my skin deteriorated, simply from eating so little.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
380.  “火種,那時我心想: ‘讓我只喝豆粥和逐漸減少食量吧。’ 於是我只喝豆粥和逐漸減少食量。因為我只喝豆粥和逐漸減少食量,以致身體十分消瘦。因為食物少,上肢就像藤蔓那樣;下肢就像駱駝、騾子的腿那樣;脊骨就像一行卵石那樣凹凸的顯現出來;肋骨就像舊屋的疏散屋樑那樣顯現出來;眼睛深陷眼窩,就像井水深陷深井那樣;頭的皮肉不斷萎縮,就像摘了下來的葫蘆受風乾而不斷萎縮那樣。

  “火種,我因為食物少,腹部跟脊骨連接在一起,當我按著腹部時,能觸摸到脊骨;當我按著脊骨時,能觸摸到腹部。我因為食物少,當去大小便時,倒在那裏。我因為食物少,當用手按摩肢體時,壞死的體毛從肢體掉下來。

  “火種,人們看見我這樣,一些說: ‘喬答摩沙門黑了。’ 一些說: ‘喬答摩沙門不是黑了,只是深色了。’ 一些說: ‘喬答摩沙門不是黑了,也不是深色了。喬答摩沙門是金色的。’

  “火種,因為我吃得少,所以失卻清淨、明晰的膚色。

漢譯
(元亨寺版)004
380.  阿義耶薩那!彼予生是念:「然,予一掬一掬,漸以攝少食,或綠荳汁、或烏 豌荳汁、或小豌豆汁、或豌豆汁。」阿義耶薩那!彼予一掬一掬,漸次攝少食,或 綠荳汁、或烏豌豆汁、或小豌豆汁、或豌荳汁。阿義耶薩那!彼或綠荳汁、或烏豌 豆汁、或小豌豆汁、或豌荳汁,一掬一掬,漸次攝少食,予之身體極為瘦弱。因彼 之少食,猶如阿須帝伽 013 草之節,或伽羅草節,予之肢節如是也。因彼之少食,如 是予之臀部猶如駱駝之足。因彼少食,如是予之脊柱凹凸猶如紡錘之連鎖。因彼少 食,如是予之肋骨腐蝕破碎,猶如朽屋之梢腐蝕破碎。因彼少食,如是可見予之眼
246 光深陷於眼窠,猶如深井底於深窪之水光。因彼少食,如是予之頭皮皺縮凋萎,猶 如切未熟之苦瓠,因受風熱而皺縮凋萎。阿義耶薩那!彼予「觸至腹皮」即可「摩 到脊柱,」「觸到脊柱」即可「摩到腹皮,」阿義耶薩那!彼予因如是少食,予之腹 皮按著脊柱。阿義耶薩那!彼予因少食「予排糞或排尿」於其處頭向前倒。阿義耶 薩那!彼予慰藉此身體,以掌摩擦肢體。阿義耶薩那!以彼掌摩擦肢體,予因彼少 食,身毛腐蝕,其毛根皆由身而脫落也。阿義耶薩那!見予者人人有作是語:「沙 門瞿曇是黑者。」又或有人作是言:「沙門瞿曇不是黑者,沙門瞿曇是褐色者。」 又或有人作是言:「沙門瞿曇不是黑,又不是褐色,沙門瞿曇是黃金色也。」阿義 耶薩那!如是予清淨、皎潔之皮膚因彼少食而損壞也。

巴利原典
(CSCD)001
381. ‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṃsu, etāvaparamaṃ, nayito bhiyyo. Yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṃ, nayito bhiyyo. Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṃ, nayito bhiyyo. Na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṃ. Siyā nu kho añño maggo bodhāyā’ti? Tassa mayhaṃ, aggivessana, etadahosi – ‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā. Siyā nu kho eso maggo bodhāyā’ti? Tassa mayhaṃ, aggivessana, satānusāri viññāṇaṃ ahosi – ‘eseva maggo bodhāyā’ti. Tassa mayhaṃ, aggivessana, etadahosi – ‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi, yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti? Tassa mayhaṃ, aggivessana, etadahosi – ‘na kho ahaṃ tassa sukhassa bhāyāmi, yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti.
英譯
(Translated from the Pali by Thanissaro Bhikkhu.)002
381. "I thought: 'Whatever brahmans or contemplatives in the past have felt painful, racking, piercing feelings due to their striving, this is the utmost. None have been greater than this. Whatever brahmans or contemplatives in the future will feel painful, racking, piercing feelings due to their striving, this is the utmost. None will be greater than this. Whatever brahmans or contemplatives in the present are feeling painful, racking, piercing feelings due to their striving, this is the utmost. None is greater than this. But with this racking practice of austerities I haven't attained any superior human state, any distinction in knowledge or vision worthy of the noble ones. Could there be another path to Awakening?'

"I thought: 'I recall once, when my father the Sakyan was working, and I was sitting in the cool shade of a rose-apple tree, then -- quite secluded from sensuality, secluded from unskillful mental qualities -- I entered & remained in the first jhana: rapture & pleasure born from seclusion, accompanied by directed thought & evaluation. Could that be the path to Awakening?' Then following on that memory came the realization: 'That is the path to Awakening.' I thought: 'So why am I afraid of that pleasure that has nothing to do with sensuality, nothing to do with unskillful mental qualities?' I thought: 'I am no longer afraid of that pleasure that has nothing to do with sensuality, nothing to do with unskillful mental qualities,

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
381.  “火種,那時我心想: ‘過去任何沙門婆羅門所感受到的苦受,沒有比這更強烈、更猛烈、更激烈的了,這就是極限的了!未來任何沙門婆羅門所感受到的苦受,沒有比這更強烈、更猛烈、更激烈的了,這就是極限的了!現在任何沙門婆羅門所感受到的苦受,沒有比這更強烈、更猛烈、更激烈的了,這就是極限的了!我修習這劇烈的苦行,但依然不能得到過人之法,不能取得聖者的知見;難道有其他道路通往覺悟?’

  “火種,那時我記得: ‘有一次,父王在處理釋迦人的事務時,我坐在蒲桃樹的樹蔭底下,那時我內心離開了五欲、離開了不善法,有覺、有觀,有由離開五欲和不善法所生起的喜和樂;我進入了初禪。’ 006 那時我心想: ‘這是否一條通往覺悟的道路呢?’ 隨著這個記憶,我生起這個心識: ‘這就是一條通往覺悟的道路!’

  “火種,那時我心想: ‘我為什麼要懼怕不是由貪欲和不善法所帶來的樂呢?我沒有必要懼怕不是由貪欲和不善法所帶來的樂!’

漢譯
(元亨寺版)004
381.  阿義耶薩那!彼予生是念:「凡過去之沙門或婆羅門雖有受激苦痛烈之受,如 是[予之]苦行為最高,無有比此更上者!凡未來沙門或婆羅門雖有受激苦痛烈之 受者,[予之]苦行為最高無有比此更上者。凡現在之沙門或婆羅門雖受激苦痛烈之 受者,如是[予之]最高,無有比此更上者。然予以此過酷之苦行,尚未到達超越
(中部經典一‧三六‧薩遮迦大經‧三三三 ~ 三三四)
人法、特殊最聖之知見,故想達到菩提,應有其他之道。」如是阿義耶薩那!予作 是思念:「予父釋迦王行耕事時,予坐於畦畔之閻浮樹蔭下,離欲、離不善法、有 尋、有伺,由離生喜樂成就初禪之記憶,彼時予作是念此應是到菩提之道耶?]阿
247 義耶薩那!彼予隨念智生:「此乃至菩提之道也。」阿義耶薩那!如是予思惟之: 「予除欲及不善法,有恐怖其他之樂否?」阿義耶薩那!彼予其次思惟之:「予除 欲及不善法,無恐怖其他之樂也。」

巴利原典
(CSCD)001
382. ‘‘Tassa mayhaṃ, aggivessana, etadahosi – ‘na kho taṃ sukaraṃ sukhaṃ adhigantuṃ evaṃ adhimattakasimānaṃ pattakāyena, yaṃnūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyaṃ odanakummāsa’nti. So kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ. Tena kho pana maṃ, aggivessana, samayena pañca [pañcavaggiyā (aññasuttesu)] bhikkhū paccupaṭṭhitā honti – ‘yaṃ kho samaṇo gotamo dhammaṃ adhigamissati, taṃ no ārocessatī’ti. Yato kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ, atha me te pañca bhikkhū nibbijja pakkamiṃsu – ‘bāhulliko [bāhuliko (sī. pī.) saṃghabhedasikkhāpadaṭīkāya sameti] samaṇo gotamo, padhānavibbhanto, āvatto bāhullāyā’ti.
英譯
(Translated from the Pali by Thanissaro Bhikkhu.)002
382. but that pleasure is not easy to achieve with a body so extremely emaciated. Suppose I were to take some solid food: some rice & porridge.' So I took some solid food: some rice & porridge. Now five monks had been attending on me, thinking, 'If Gotama, our contemplative, achieves some higher state, he will tell us.' But when they saw me taking some solid food -- some rice & porridge -- they were disgusted and left me, thinking, 'Gotama the contemplative is living luxuriously. He has abandoned his exertion and is backsliding into abundance.'
漢譯
(蕭式球 譯, 香港志蓮淨苑)003
382.  那時我心想: ‘我的身體十分瘦弱,這是不容易得到這種樂的。讓我吃回粗食物和粥飯吧。’ 於是我吃回粗食物和粥飯。   “火種,那時候五比丘在我身邊,他們心想: ‘喬答摩沙門在得法之後便會把法告訴我們。’ 但在我吃回粗食物和粥飯時,他們厭棄我,心想: ‘喬答摩沙門放棄了精勤修行,回復到奢華生活之中了。’
漢譯
(元亨寺版)004
382.  如是,阿義耶薩那!予思惟之:「以如是極為瘦弱之身,難逮得彼樂,然,予 攝粗食乳靡?」阿義耶薩那!然彼予攝粗食乳靡。阿義耶薩那!彼時予有五比丘為 侍者彼等云:「沙門瞿曇若逮得法,彼應對我等言。」阿義耶薩那!然,予由攝粗 食乳靡,彼等五比丘即厭惡予,言:「沙門瞿曇放逸而捨棄精勤,趣於奢侈。」而 后行去。

巴利原典
(CSCD)001
383. ‘‘So kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāretvā, balaṃ gahetvā, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati. Pītiyā ca virāgā upekkhako ca vihāsiṃ, sato ca sampajāno. Sukhañca kāyena paṭisaṃvedesiṃ yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.
英譯
(Translated from the Pali by Thanissaro Bhikkhu.)002
383. "So when I had taken solid food and regained strength, then -- quite secluded from sensuality, secluded from unskillful mental qualities, I entered & remained in the first jhana: rapture & pleasure born from seclusion, accompanied by directed thought & evaluation. But the pleasant feeling that arose in this way did not invade my mind or remain. With the stilling of directed thoughts & evaluations, I entered & remained in the second jhana: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation -- internal assurance. But the pleasant feeling that arose in this way did not invade my mind or remain. With the fading of rapture I remained equanimous, mindful, & alert, and sensed pleasure with the body. I entered & remained in the third jhana, of which the noble ones declare, 'Equanimous & mindful, he has a pleasant abiding.' But the pleasant feeling that arose in this way did not invade my mind or remain. With the abandoning of pleasure & pain -- as with the earlier disappearance of elation & distress -- I entered & remained in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. But the pleasant feeling that arose in this way did not invade my mind or remain.
漢譯
(蕭式球 譯, 香港志蓮淨苑)003
383.  “火種,我吃回粗食物,得到氣力之後,內心離開了五欲、離開了不善法,有覺、有觀,有由離開五欲和不善法所生起的喜和樂;我進入了初禪。即使這樣,我的內心也不會受生起的樂受所擺佈。

  “火種,我平息了覺和觀,內裏平伏、內心安住一境,沒有覺、沒有觀,有由定所生起的喜和樂;我進入了二禪。即使這樣,我的內心也不會受生起的樂受所擺佈。

  “火種,我保持捨心,對喜沒有貪著,有念和覺知,通過身體來體會樂──聖者說: ‘這人有捨,有念,安住在樂之中。’ ──我進入了三禪。即使這樣,我的內心也不會受生起的樂受所擺佈。

  “火種,我滅除了苦和樂,喜和惱在之前已經消失,沒有苦、沒有樂,有捨、念、清淨;我進入了四禪。即使這樣,我的內心也不會受生起的樂受所擺佈。

漢譯
(元亨寺版)004
383.  阿義耶薩那!如是予攝粗食乳靡,得體力,離欲、離不善法,有尋、有伺,由 離生喜樂成就初禪。阿義耶薩那!然而,予已生之樂受不著於心。予尋伺已息,於 內清淨,心成一處,無尋。無伺,由定生喜樂,成就第二禪而住。阿義耶薩那!然 而,如是予已生之樂受不著於心。予不染於喜,而住於捨,正念、正智,以身正受 樂,聖者之所謂:「捨、念、樂住」成就第三禪而住。阿義耶薩那!如是予已生之 樂受不著於心。予捨樂、捨苦,先已滅喜憂,捨不苦不樂,念清淨成就第四禪而住。 阿義耶薩那!如是予已生之樂受不著於心。

巴利原典
(CSCD)001
384. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi , seyyathidaṃ – ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, aggivessana, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.
英譯
(Translated from the Pali by Thanissaro Bhikkhu.) 002
384. "When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of recollecting my past lives. I recollected my manifold past lives, i.e., one birth, two...five, ten...fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion: 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.' Thus I remembered my manifold past lives in their modes & details.

"This was the first knowledge I attained in the first watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose -- as happens in one who is heedful, ardent, & resolute. But the pleasant feeling that arose in this way did not invade my mind or remain.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
384.  “火種,當我的內心有定、清淨、明晰、沒有斑點、沒有污染、柔軟、受駕馭、安住、不動搖時,把心導向宿命智。我能憶起過去無數生的事情──不論一生、兩生、三生、百生、千生、百千生,不論無數的成劫、無數的壞劫、無數的成壞劫──在那一生之中是什麼姓名,什麼種族,什麼種姓,吃什麼食物,體會什麼苦與樂,壽命有多長,死後又投生到另一生;而在另一生之中又是什麼姓名,什麼種族,什麼種姓,吃什麼食物,體會什麼苦與樂,壽命有多長,死後又再投生到另一生。我能憶起過去無數生的生活方式和生活細節。火種,我在初夜時分得到第一種明。由於我不放逸、勤奮、堅定,所以驅除了無明,生起了明;驅除了黑暗,生起了光明。即使這樣,我的內心也不會受生起的樂受所擺佈。
漢譯
(元亨寺版)004
384.
248  如是予心等持、清淨、皎潔、無穢、無垢、柔軟、堪任而心得確立不動,予使 吾心向於憶宿命智。彼予憶念種種之宿命,即憶念一生、二生、三生、四生、五生、 十生、二十生、三十生、四十生、五十生、百生、百千生、無量成劫、無量壞劫、 無量成壞劫。憶念於其處,予有如是名、如是姓、如是種族、如是食、如是苦樂之 受,如是以命終。彼予於其處死,生於彼處。於彼處有如是名、如是姓、如是種族、 如是食、如是苦樂之受,如是以命終。彼予於死彼處,生於此處。如是其一一之相 及詳細之狀況與俱種種宿命。阿義耶薩那!於是夜之初更,予到達此第一智。無智 滅而智生,闇滅明生。此時予實唯住於不放逸、熱心、精勤也。阿義耶薩那!然而, 如是予已生之樂受不著於心。

巴利原典
(CSCD)001
385. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi…pe… ayaṃ kho me, aggivessana, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato . Evarūpāpi kho me, aggivessana , uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.
英譯
(Translated from the Pali by Thanissaro Bhikkhu.) 002
385. "When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the passing away & reappearance of beings. I saw — by means of the divine eye, purified & surpassing the human -- beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: 'These beings -- who were endowed with bad conduct of body, speech, & mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views -- with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings -- who were endowed with good conduct of body, speech & mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views -- with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus — by means of the divine eye, purified & surpassing the human -- I saw beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma.

"This was the second knowledge I attained in the second watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose -- as happens in one who is heedful, ardent, & resolute. But the pleasant feeling that arose in this way did not invade my mind or remain.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
385.  “火種,當我的內心有定、清淨、明晰、沒有斑點、沒有污染、柔軟、受駕馭、安住、不動搖時,把心導向眾生生死智。我以清淨及超於常人的天眼,看見眾生怎樣死後再次投生;知道不同的業使眾生在上等或下等、高種姓或低種姓、善趣或惡趣的地方投生──這些眾生由於具有身不善行、口不善行、意不善行,責難聖者,懷有邪見,做出由邪見所驅動的業,因此在身壞命終之後投生在惡趣、地獄之中;那些眾生由於具有身善行、口善行、意善行,稱讚聖者,懷有正見,做出由正見所驅動的業,因此在身壞命終之後投生在善趣、天界之中。火種,我在中夜時分得到第二種明。由於我不放逸、勤奮、堅定,所以驅除了無明,生起了明;驅除了黑暗,生起了光明。即使這樣,我的內心也不會受生起的樂受所擺佈。
漢譯
(元亨寺版)004
385.  如是予心等持、清淨、皎潔、無穢、無垢、柔軟、堪任而得確立不動、吾引心
(中部經典一‧三六‧薩遮迦大經‧三三五 ~ 三三六)
向有情生死智。彼予清淨而以超人之天眼見有情之生死,如卑賤、高貴、美麗、醜 陋、幸福、不幸福者,各隨其業:「實此等之有情身為惡行、口為惡行、意為惡業, 誹謗聖者,抱著邪見、持邪見業。彼等身壞命終生於惡生、惡趣、墮處、地獄。又 實此等有情以身為善行、口為善行、意為善行、不誹謗聖者,抱著正見,持正見業。 彼等身壞命終而生善趣、天界。」如是彼予以清淨超人之天眼見有情之生死,如卑 賤、高貴、美麗、醜陋、幸福、不幸福者,各隨其業也。阿義耶薩那!於是夜之中
249 更,予到達第二智。無智滅而智生,闇滅而明生。其時予實住於不放逸、熱心、精 勤。阿義耶薩那!然而,如是予已生之樂受不著於心。

巴利原典
(CSCD)001
386. ‘‘So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. ‘Ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, aggivessana, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.
英譯
(Translated from the Pali by Thanissaro Bhikkhu.)002
386. "When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the ending of the mental fermentations. I discerned, as it was actually present, that 'This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress... These are fermentations... This is the origination of fermentations... This is the cessation of fermentations... This is the way leading to the cessation of fermentations.' My heart, thus knowing, thus seeing, was released from the fermentation of sensuality, released from the fermentation of becoming, released from the fermentation of ignorance. With release, there was the knowledge, 'Released.' I discerned that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'

"This was the third knowledge I attained in the third watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose -- as happens in one who is heedful, ardent, & resolute. But the pleasant feeling that arose in this way did not invade my mind or remain.

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
386.  “火種,當我的內心有定、清淨、明晰、沒有斑點、沒有污染、柔軟、受駕馭、安住、不動搖時,把心導向漏盡智。我以究竟智,如實知道什麼是苦,如實知道什麼是苦集,如實知道什麼是苦滅,如實知道什麼是苦滅之道;我以究竟智,如實知道什麼是漏,如實知道什麼是漏集,如實知道什麼是漏滅,如實知道什麼是漏滅之道。當我有了以上的知見時,心便從欲漏、有漏、無明漏之中解脫出來。在得到解脫時會帶來一種解脫智,我以究竟智知道:生已經盡除,梵行已經達成,應要做的已經做完,沒有下一生。火種,我在後夜時分得到第三種明。由於我不放逸、勤奮、堅定,所以驅除了無明,生起了明;驅除了黑暗,生起了光明。即使這樣,我的內心也不會受生起的樂受所擺佈。
漢譯
(元亨寺版)004
386.  如是予心等持、清淨、皎潔、無穢、無垢、柔軟、堪任而得確立不動,心向漏 盡智。彼予如實知「此是苦、」如實知「此是苦之集、」如實知「此是苦之滅、」 如實知「此是苦滅之道、」如實知「此等是漏、」如實知「此是漏之集、」如實知 「此是漏之滅、」如實知「此是漏滅之道也。」予如是知、如是見,予從愛欲漏心 解脫,予從有漏心解脫,予從無明漏心解脫也。予已有[解脫]之智。知「生已盡, 梵行已成,所作已作,到達無更此存在之狀態。」阿義耶薩那!於是夜之後更,予 到達第三智,無智滅而智生,闇滅而明生。其時予恰住不放逸、熱心、精勤也。阿 義耶薩那!如是予已生樂受,不著於心。

巴利原典
(CSCD)001
387. ‘‘Abhijānāmi kho panāhaṃ, aggivessana, anekasatāya parisāya dhammaṃ desetā. Apissu maṃ ekameko evaṃ maññati – ‘mamevārabbha samaṇo gotamo dhammaṃ desetī’ti. ‘Na kho panetaṃ, aggivessana, evaṃ daṭṭhabbaṃ; yāvadeva viññāpanatthāya tathāgato paresaṃ dhammaṃ deseti. So kho ahaṃ, aggivessana, tassāyeva kathāya pariyosāne, tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmi, yena sudaṃ niccakappaṃ viharāmī’’’ti.

‘‘Okappaniyametaṃ bhoto gotamassa yathā taṃ arahato sammāsambuddhassa. Abhijānāti kho pana bhavaṃ gotamo divā supitā’’ti? ‘‘Abhijānāmahaṃ, aggivessana, gimhānaṃ pacchime māse pacchābhattaṃ piṇḍapātapaṭikkanto catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sato sampajāno niddaṃ okkamitā’’ti. ‘‘Etaṃ kho, bho gotama, eke samaṇabrāhmaṇā sammohavihārasmiṃ vadantī’’ti ? ‘‘Na kho, aggivessana, ettāvatā sammūḷho vā hoti asammūḷho vā. Api ca, aggivessana, yathā sammūḷho ca hoti asammūḷho ca, taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho saccako nigaṇṭhaputto bhagavato paccassosi. Bhagavā etadavoca –

英譯
(Translated from the Pali by Thanissaro Bhikkhu.)002
387. "I recall having taught the Dhamma to an assembly of many hundreds, and yet each one of them assumes of me, 'Gotama the contemplative is teaching the Dhamma attacking just me,' but it shouldn't be seen in that way. The Tathagata rightly teaches them the Dhamma simply for the purpose of giving knowledge. At the end of that very talk I steady the mind inwardly, settle it, concentrate it, and unify it in the same theme of concentration as before, in which I almost constantly dwell."

"That is credible for the Master Gotama, as would be the case for one who is worthy & rightly self-awakened. But does the Master Gotama recall sleeping during the day?"

"I recall, Aggivessana, in the last month of the hot season, after the meal, returning from my almsround, setting out my outer robe folded in four, lying down on my right side, and falling asleep while mindful & alert."

"There are some brahmans & contemplatives, Master Gotama, who would call that dwelling in delusion."

"It's not to that extent that one is deluded or undeluded, Aggivessana. As to how one is deluded or undeluded, listen and pay close attention. I will speak."

"As you say, Master Gotama," Saccaka responded.

The Blessed One said:

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
387.  “火種,我曾經在無數大眾之中說法。在大眾中的人可能會這樣想: ‘喬答摩沙門專為我而說法。’ 火種,不要這樣想。如來在大眾中說法是為了讓每一個人都能明白法義。火種,當我在說話完結後,內心便回復到定的狀態,安住一境、止息下來,我的內心常常安住在定之中。”

  “喬答摩賢者,人們相信喬答摩賢者是一位阿羅漢.等正覺,但喬答摩賢者記得你是會午睡的嗎?”   “火種,我記得在夏季最後的一個月裏,在化食完畢,吃過食物後返回時,把大衣摺為四疊,然後躺在上面右側而臥,有念和覺知地入睡。”

  “喬答摩賢者,一些沙門婆羅門說,午睡是一種迷癡。”

  “火種,不是從這方面來分辨迷癡或不迷癡的。火種,我要對你說什麼是迷癡和不迷癡。留心聽,好好用心思量,我現在說了。”   薩遮尼乾子回答世尊: “賢者,是的。”

  世尊說:

漢譯
(元亨寺版)004
387.  阿義耶薩那!予對幾百眾說法時,人人皆如以為:「沙門瞿曇為自己說法。」 然!阿義耶薩那!彼等不應如是思之,因如來只要令眾知之而說法者也。阿義耶薩 那!予於如是說法已,於彼前之定相,停立於內心,令止靜,成一向,而得定。如 是久遠、永遠而住。」[薩遮迦曰:]「對於阿羅漢等正覺者應信之,如是對於卿瞿 曇是可信者也。卿瞿曇以知晝間睡眠者否?」[世尊曰:]「阿義耶薩那!予於夏最 後月,食後,由行乞而還,以展延四疊大衣,右脅而臥,有正念、有正智,而知入
250 於睡眠。」[薩遮迦曰:]「卿瞿曇!有沙門、婆羅門云此為住於癡。」[世尊曰:] 「阿義耶薩那!更云何是癡,云何非癡耶?阿義耶薩那!諦聽!善思念之!予將說。」 「願樂欲聞!」離繫派之薩遮迦應諾世尊。世尊乃曰:

巴利原典
(CSCD)001
388. ‘‘Yassa kassaci, aggivessana, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā appahīnā, tamahaṃ ‘sammūḷho’ti vadāmi. Āsavānañhi, aggivessana, appahānā sammūḷho hoti. Yassa kassaci, aggivessana, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā, tamahaṃ ‘asammūḷho’ti vadāmi. Āsavānañhi, aggivessana, pahānā asammūḷho hoti.

‘‘Tathāgatassa kho, aggivessana, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā . Seyyathāpi, aggivessana, tālo matthakacchinno abhabbo puna virūḷhiyā, evameva kho, aggivessana, tathāgatassa ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā’’ti.

英譯
(Translated from the Pali by Thanissaro Bhikkhu.)002
388. "In whomever the fermentations that defile, that lead to renewed becoming, that give trouble, that ripen in stress, and lead to future birth, aging, & death are not abandoned: Him I call deluded. For it is from not abandoning the fermentations that one is deluded. In whomever the fermentations that defile, that lead to renewed becoming, that give trouble, that ripen in stress, and lead to future birth, aging, & death are abandoned: Him I call undeluded. For it is from abandoning the fermentations that one is undeluded. In the Tathagata, Aggivessana, the fermentations that defile, that lead to renewed becoming, that give trouble, that ripen in stress, and lead to future birth, aging, & death have been abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of existence, not destined for future arising. Just as a palmyra cut off at the crown is incapable of further growth, in the same way in the Tathagata the fermentations that defile, that lead to renewed becoming, that give trouble, that ripen in stress, and lead to future birth, aging, & death have been abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of existence, not destined for future arising."
漢譯
(蕭式球 譯, 香港志蓮淨苑)003
388.  “火種,不能斷除漏、污染、後有、恐懼、苦報、將來的生和老死的人,我稱這是迷癡的人。火種,不能斷除漏就是迷癡。火種,斷除漏、污染、後有、恐懼、苦報、將來的生和老死的人,我稱這是不迷癡的人。火種,斷除漏就是不迷癡。

  “火種,如來斷除了漏、污染、後有、恐懼、苦報、將來的生和老死,像使連根拔起的棕櫚樹無法再生長那樣根除漏、污染、後有、恐懼、苦報、將來的生和老死。

  “火種,就正如棕櫚樹的樹冠被截斷之後便無法再生長;同樣地,如來像使連根拔起的棕櫚樹無法再生長那樣根除漏、污染、後有、恐懼、苦報、將來的生和老死。”

漢譯
(元亨寺版)004
388.  「阿義耶薩那!若人穢污而起後有,結果有恐怖之苦,招未來之生老死不捨漏 者,予謂彼為癡者。何以故?阿義耶薩那!因不捨漏而有癡者也。阿義耶薩那!若 人捨污穢起後有之恐怖、苦之結果、招未來生老死之漏者,予謂彼非癡者。何以故?
(中部經典一‧三六‧薩遮迦大經‧三三七 ~ 三三八)
阿義耶薩那!由捨漏,是非有癡者也。阿義耶薩那!如來是捨彼污穢起後有之恐怖、 苦之結果、招末來生老死之漏,猶如斷根、絕本之陀羅(棕櫚)成為無存在者也, 於未來無生起之法。阿義耶薩那!恰如斷陀羅之頭,不能再繁茂,如是,阿義耶薩 那!如來捨穢污起後有之怖畏、苦之結果、招未來生老死之漏,皆如斷根絕本之陀 羅,成為無存在者,未來無生之法也。」

巴利原典
(CSCD)001
389. Evaṃ vutte, saccako nigaṇṭhaputto bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāvañcidaṃ bhoto gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa. Abhijānāmahaṃ, bho gotama, pūraṇaṃ kassapaṃ vādena vādaṃ samārabhitā. Sopi mayā vādena vādaṃ samāraddho aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Bhoto pana [bhoto kho pana (sī.)] gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa. Abhijānāmahaṃ, bho gotama, makkhaliṃ gosālaṃ…pe… ajitaṃ kesakambalaṃ… pakudhaṃ kaccāyanaṃ… sañjayaṃ belaṭṭhaputtaṃ… nigaṇṭhaṃ nāṭaputtaṃ vādena vādaṃ samārabhitā . Sopi mayā vādena vādaṃ samāraddho aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Bhoto pana gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa. Handa ca dāni mayaṃ, bho gotama, gacchāma. Bahukiccā mayaṃ, bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, aggivessana, kālaṃ maññasī’’ti.

Atha kho saccako nigaṇṭhaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti.

Mahāsaccakasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

英譯
(Translated from the Pali by Thanissaro Bhikkhu.)002
389. When this was said, Saccaka the Nigantha said to the Blessed One: "It's amazing, Master Gotama. It's astounding -- that when Master Gotama is addressed rudely again & again, is assailed by presumptuous courses of speech, the color of his skin brightens, the color of his face clears, as would be the case with one who is worthy and rightly self-awakened. I recall engaging Purana Kassapa in debate. He, when engaged in debate by me, spoke evasively and led the discussion astray, displayed irritation, aversion, & peevishness. But when Master Gotama is addressed rudely again & again, is assailed by presumptuous courses of speech, the color of his skin brightens, the color of his face clears, as would be the case with one who is worthy and rightly self-awakened. I recall engaging Makkhali Gosala... Ajita Kesakambala... Pakudha Kaccayana...Sañjaya Velatthaputta... Nigantha Nataputa in debate. He, when engaged in debate by me, spoke evasively and led the discussion astray, displayed irritation, aversion, & peevishness. But when Master Gotama is addressed rudely again & again, is assailed by presumptuous courses of speech, the color of his skin brightens, the color of his face clears, as would be the case with one who is worthy and rightly self-awakened.

"And now, Master Gotama, I am going. Many are my duties, many my responsibilities."

"Then do, Aggivessana, what you think it is now time to do."

So Saccaka the Nigantha, delighting in & approving of the Blessed One's words, got up from his seat and left. 010

漢譯
(蕭式球 譯, 香港志蓮淨苑)003
389.  世尊說了這番話後,薩遮尼乾子對他說: “喬答摩賢者,真是罕見!喬答摩賢者,真是少有!當喬答摩賢者不斷被人挑戰、被人以說話攻擊時,膚色都能這樣明亮,面色都能這樣祥和。不愧為一位阿羅漢.等正覺。

  “喬答摩賢者,我記得有一次和富蘭那.迦葉辯論,當我和他辯論時,他迴避論題,說不相關的話,流露出惡意、瞋恚、不滿。但是,當喬答摩賢者不斷被人挑戰、被人以說話攻擊時,膚色都能這樣明亮,面色都能這樣祥和。不愧為一位阿羅漢.等正覺。

  “喬答摩賢者,我記得有一次和末伽梨.拘舍梨……

  “喬答摩賢者,我記得有一次和阿耆多.翅舍欽婆羅……

  “喬答摩賢者,我記得有一次和波拘陀.迦旃延……

  “喬答摩賢者,我記得有一次和散若耶.毗羅胝子……

  “喬答摩賢者,我記得有一次和尼乾陀.若提子辯論,當我和他辯論時,他迴避論題,說不相關的話,流露出惡意、瞋恚、不滿。但是,當喬答摩賢者不斷被人挑戰、被人以說話攻擊時,膚色都能這樣明亮,面色都能這樣祥和。不愧為一位阿羅漢.等正覺。

  “喬答摩賢者,我還有很多事情要做,我要告辭了。”

  “火種,如果你認為是時候的話,請便。”

  薩遮尼乾子聽了世尊的說話後感到歡喜,感到愉快,之後起座離去。

大薩遮經完

漢譯
(元亨寺版)004
389.  如是說時,離繫派之薩遮迦白世尊曰:「卿瞿曇!應驚嘆哉!卿瞿曇!未曾有 哉!卿瞿曇!如是駁論,重語駁論,雖以誹謗之言道而對論之,卿瞿曇之皮膚色清 雅,顏色輝耀,恰如於應供、等正覺者。卿瞿曇!予對富蘭那迦葉記憶以論謀論。 彼從予令以論謀論,以他而避其他,移於外論,以現忿怒,瞋恚,不滿。然如是駁 論重語駁論,雖以誹謗言道而對論之,卿瞿曇之皮膚色清雅,顏色輝耀,恰如於應 供、等正覺者。卿瞿曇!予又記憶對於未迦利瞿舍梨子……阿耆多翅舍欽婆羅…… 迦羅鳩馱迦旃延……刪闍耶毘羅梨弗……離繫派之尼乾陀若提子以論謀論。彼從予
251 以請謀論之,以他回避其他,移於外論,以現忿怒、瞋恚、不滿。然如是較論以重 語駁論之,雖以誹謗之言道而對論之,卿瞿曇之皮膚色清雅,顏色輝耀,恰如於應 供、等正覺者。卿瞿曇!然我等行矣!我等甚忙,多所用。」[世尊曰:]「然者阿 義耶薩那!隨意之!」如是離繫派之薩遮迦歡喜世尊之所說,隨喜從座起而去!
(中部經典一‧三六‧薩遮迦大經‧三三九 ~ 三四0)


備註:

〔註001〕 巴利原典乃參考【國際內觀中心】(Vipassana Meditation, As Taught By S.N. Goenka in the tradition of Sayagyi U Ba Khin)所發行之《第六次結集》(巴利大藏經) CSCD(Chattha Sangayana CD)。網路版請參考: http://www.tipitaka.org/ (請選 Roman→Web → Tipiṭaka (Mūla) → Suttapiṭaka → Majjhimanikāya → Mūlapaṇṇāsapāḷi → 4. Mahāyamakavaggo → 6. Mahāsaccakasuttaṃ )。

〔註002〕英譯為 坦尼沙羅尊者所譯(Translated from the Pali by Ven. Thanissaro Bhikkhu.);請參考: Access to Insight:Readings in Theravada Buddhism 網站-- Majjhima Nikaya(The Middle-length Discourses)之 MN 36 Maha-Saccaka Sutta: The Longer Discourse to Saccaka {PTS: M i 237} [Thanissaro] 。

〔註003〕 本譯文請參考:《大薩遮經》;蕭式球譯;《巴利文翻譯組學報》第五期(2008.07月, ISBN 978-962-7714-43-9);編輯:志蓮淨苑文化部;出版:志蓮淨苑;地址香港九龍鑽石山志蓮道五號;www.chilin.org;網路版請參考: 巴利文佛典選譯(香港 志蓮淨苑文化部--佛學園圃--5. 南傳佛教之 5.1.2.036 大薩遮經)

〔註004〕 本譯文請參考:《薩遮迦大經》;通妙譯;《南傳大藏經》《中部經典》一;Pp. 318;臺灣.高雄.“元亨寺”出版;

〔註005〕 這些天神認為修習苦行的人是阿羅漢。 “阿羅漢” (arahat)一詞有 “值得世人供養” 的意思,這個詞語不單在佛教之中使用,當時印度其他宗教也用這個詞語來形容完滿修行的人,而在佛教之中,阿羅漢是指得到四果果位的聖者,即指貪欲、瞋恚、愚癡完全清除的聖者。

〔註006〕 這是悉達多太子年幼時的一次經歷。

〔註007〕 Acelaka, sometimes translated as "naked." However, the description of acelaka ascetics in MN 45 shows that they might wear garments made out of items other than cloth, such as tree bark, antelope hide, strips of antelope hide, kusa-grass garments, bark garments, wood-shaving garments, head-hair garments, animal wool, or owl's wings.

〔註008〕 In other words, Saccaka has been impolite and excessively familiar in claiming to know about the Buddha's personal attainments, even though his claim sounds like praise. For other cases in which what sounds like praise is criticized for being presumptuous, see MN 127, AN 3.60, and AN 4.35.

〔註009〕 Saccaka is here implying that the reason the Buddha's mind has not been invaded by pleasant or painful feelings has nothing to do with any special quality of the Buddha's mind. Instead, it's because potentially invasive feelings simply have never arisen in him. This paragraph is mistranslated in both MLS and MLDB.

〔註010〕 The suttas do not record what happened to Saccaka after this conversation. The Commentary states that he was reborn many years later in Sri Lanka, where he became an arahant.

〔註011〕 參照第七十六經。

〔註012〕 對以下之苦行,參照第十二經。

〔註013〕 阿須提加草、伽拉草,見(經)第十二註14 15。


資訊更新日期: 05.03, 佛曆 (BE) 2555;
(西元 AD 2012)

  • 回到府城佛教網 歡迎指教!